oo
.
---------------
---
Tonight, we'll start with
Three Worlds symbols
then Community Theme #2 (Greatness) and
Three Worlds symbols
then Community Theme #2 (Greatness) and
Matthew 18, then
and then conclude with
- an intro to Philemon
---
SIGNS HAVEN"T COVERED YET FOR QUIZ..PAGE 1
From this first chart"
DETAIL
SIGNS HAVEN"T COVERED YET FOR QUIZ..PAGE 1
From this first chart"
5)INTERCALATION/SANDWICHING
9)PARALLELISM/RECURERNCEDETAIL
5)INTERCALATION/SANDWICHING:
5)"Intercalation" is a "sandwiching" technique. where a story/theme is told/repeated at the beginning and ened of a section, suggesting that if a different story appears in between, it too is related thematically. this outline of Mark 11:
CURSING OF FIG FREE
CLEANSING OF THE TEMPLE
CURSING OF THE FIG TREE
We'll discuss how the cursing of the fig tree was Jesus' commentary of nationalism/racism/prejudice, because fig trees are often a symbol of national Israel. That the fig tree cursing story is "cut in two" by the inserting/"intercalating" of the temple cleansing, suggested that Jesus action in the temple was also commentary on prejuidice...which become more obvious when we realize the moneychangers and dovesellers are set up in the "court of the Gentiles," which kept the temple from being a "house of prayer FOR ALL NATIONS (GENTILES).
This theme becomes even more clear when we note that Jesus statement was a quote from Isaiah 56:68, and the context there (of course) is against prejudice in the temple.
When a text reference is made to another text/Scripture, this is called INTERTEXTUALITY.
Summary:
Most think Jesus' "temple tantrum" was due to his being ticked off about folks "selling stuff in church.". But he didn't say "Quit selling stuff in church" , but "My house shall be a house of prayer for all nations," quoting Is 56:6-8, whose context is all about letting foreigners and outcasts have a place..hmmm. He was likely upset that not that Dovesellers and money changers were doing business selling and changing , but that they were doing so in the "outer court," (AKA the "Court of the GENTILES"), the only place where "foreigners" could have a pew at "attend church." They were making the temple area "a den of thieves" not (just) by overcharging for doves and currency exchange, but by robbing folks..'all nations'... of a place to pray..and to "access access" to God.
Could it be that Jesus' temple anger was targeted at racism/prejudice more than (instead of) commercialism?
Could it be that Jesus' temple anger was targeted at racism/prejudice more than (instead of) commercialism?
Maybe read this short article I wrote on the topic for Salt Fresno Magazine:
“Temple Tantrums For All Nations"
MORE ADVANCED LINKS ON THE TEMPLE TANTRUM:
- Temple tantrums and the "others"
temple tantrum/ which curtain was torn?
Here and here are helpful Ray Vander Laan teachings on the temple courts.
temple tantrum/ which curtain was torn?
Here and here are helpful Ray Vander Laan teachings on the temple courts.
This radical video below:
..and the following observations (believe it or not) may make the same point! (:
--------------
ONE MORE CLASSIC EXAMPLE OF INTERCALATION, FROM Ben Smith:
the daughter of Jairus and the hemorrhaging woman.
| Matthew. | Mark. | Luke. | Events. | |
|---|---|---|---|---|
| A1. | 9.18-19. | 5.21-24. | 8.40-42. | Jesus is called upon to heal the daughter of Jairus, a leader in the synagogue. |
| B. | 9.20-22. | 5.25-34. | 8.43-48. | A woman with a twelve-year flow of blood touches the clothing of Jesus and is healed. |
| A2. | 9.23-26. | 5.35-43. | 8.49-56. | Jesus raises the twelve-year-old daughter of Jairus, since she has already died. |
Jesus effects two healings in these pericopes. He heals both an old woman toward the end of her womanhood (the flow of blood is probably menstrual) and a young girl at the very beginning of hers. It cannot be coincidental that the girl is twelve years old while the woman has suffered from a flow of blood for twelve years. -Ben Smith
Here is that same intercalation of the two women in all three synpotic gospels..Note all three intercale different aspects. of the story..depending on their "TTP"--------------------
9)PARALLELISM/RECURERNCE:
"Jesus is the new Moses."
Matthew could have said that, or even said that five times..but instead he embedded thematically five times in the literary structure/fabric of his book;
It is no accident that 5 times Matthew offers an almost identical sentence to close off his five teaching blocks..
"When Jesus had finished saying these things, he moved on..."
..shows up in
- 7:28
- 11:1
- 13:53
- 19:1
- 26:1
See page 269 of your Hauer/Young textbook (the three paragraphs underneath the "Higher Righteousness" section) for more on this..
There is huge signicance of fiveteaching blocks in Matthew, how they are identified, and what they likely symbolize.
Why 5?
Jewish people reading Matthew would say"Oh, I get it. Matthew is trying to tell us (5 times, no less( that Jesus is the New Moses (or the fulfillment of Moses)!"
Why? The answer has to to with the obvious intentionality of the5 "teaching blocks" in Matthew..Five being a hugely significant number for Jews...it's the number of books in the Torah, AKA the Five Books of Moses, AKA The Pentateuch "(Five Books in One.") . Moses=5ness.
---
SIGNS QUIZ PAGE 2> HERE ARE THE SIGNS WE DIDN"T COVER YET:
SIGNS QUIZ PAGE 2> HERE ARE THE SIGNS WE DIDN"T COVER YET:
1)KINGDOM
3)ELLIPSIS/HEMISTICHE
4)DOUBLE PASTE
5)PROPHECY
6)SOCIAL NETWORKING/SIX DEGREES OF SEPARATIONKI
1)KINGDOM
What is the central message of the gospel?:
KINGDOM:In light of the video above, and the Bible's use of the term,
We noted that (unlike which side of the road is "right" in England!), the 'direction" in which the Kingdom originates is "both ways": from the future, and from the past.
Many Jews of Jesus' day (and actually, the Greeks) thought of the Kingdom of God as largely a future identity/reality/location.
So when Jesus, in Matthew 4:17 announces that he, as King, is ALREADY bringing in the Kingdom,
this not only subverted expectations, but sounded crazy....and like he was claiming to bring the future into the present.
The Jews talked often about "this age" (earth/now) and "the age to come." (heaven/future).
"Age to come" was used in a way that it was virtually synonymous with "The Kingdom."
Scripture suggests that:
The "age to come" (the Kingdom)
has in large part already come (from the future/heaven)
into "this age"
(in the present/on the earth
by means of the earthy ministry of Jesus: King of the Kingdom.
Thus, Hebrews 6:4-8 offers that disciples ("tamidim") of Jesus have
"already (in this age) tasted the powers of the age to come."
In Jesus, in large part, the age to come has come.
The Future has visited the present,
Here are some articles that may help:
was an intentional emphasis for many and multiplex reasons, and that (thus) the mere quotation of "house of prayer" (without for all nations) in Matthew and Luke (compare all four gospel accounts here) made it all the more emphasized and underlined... conspicuous by its absence.
Of course in Matthew's overarching Jewish context and audience, all the more need to emphasize
the inclusivity of the invitatio
I
6)6 DEGREES OF SEPARATION/SOCIAL NETWORKING:
--
Tell a few stories about your "One Great Person" worksheets and videos.
Two of my greats are Wayne from Delano and Dack from "Dallas" ! Take home lesson: don't betray a friend for (literally) a million dollars!
(story here)
This week';s "COMMUNITY" topic is "Greatness, Leadership, Power."
--
KINGDOM:In light of the video above, and the Bible's use of the term,
- not realm, but reign
- not place , but person
- not race, but grace
- not just "then and there," but 'here and now" (Matt. 4:17, 6:10)
We noted that (unlike which side of the road is "right" in England!), the 'direction" in which the Kingdom originates is "both ways": from the future, and from the past.
Many Jews of Jesus' day (and actually, the Greeks) thought of the Kingdom of God as largely a future identity/reality/location.
So when Jesus, in Matthew 4:17 announces that he, as King, is ALREADY bringing in the Kingdom,
The Jews talked often about "this age" (earth/now) and "the age to come." (heaven/future).
"Age to come" was used in a way that it was virtually synonymous with "The Kingdom."
Scripture suggests that:
The "age to come" (the Kingdom)
has in large part already come (from the future/heaven)
into "this age"
(in the present/on the earth
by means of the earthy ministry of Jesus: King of the Kingdom.
Thus, Hebrews 6:4-8 offers that disciples ("tamidim") of Jesus have
"already (in this age) tasted the powers of the age to come."
In Jesus, in large part, the age to come has come.
The Future has visited the present,
Here are some articles that may help:
-
3)ELLIPSIS/HEMISTICHE:
Biblical verses of two or more parallel hemistiches will very often omit a word, a term or an idea already found in a previous hemistich (less common is the omission of content in the first hemistich). The reader is of course supposed to fill in the blank on her own. In other words, the first hemistich (or the fuller hemistich) is integral to one’s understanding of the deficient hemistiches in the same verse. This drawing of syllogisms or analogies between parallel hemistiches is of course one of the basic tools used in the analysis of biblical poetry-one used unconsciously by most readers of the Bible. From "From the verse to the complete work"I have always felt that Mark's fuller quotation of Jesus ( "house of prayer for all nations")
was an intentional emphasis for many and multiplex reasons, and that (thus) the mere quotation of "house of prayer" (without for all nations) in Matthew and Luke (compare all four gospel accounts here) made it all the more emphasized and underlined... conspicuous by its absence.
Of course in Matthew's overarching Jewish context and audience, all the more need to emphasize
the inclusivity of the invitatio
Tzemah Yoreh's article on symmetry, parallelism and chiasm touches on the biblical use of the literary world device of hemstitch (PDF here) helps confirm the "temple tantrum as tageting racism" interpretation:
The two most common literary structures in Biblical literature are parallelism and chiasm. These structures exist in every book of the Bible and in units of every size ranging from a single verse to complete works. Almost every aspect of the structures in question has been discussed extensively in scholarship. One of the goals of this project is to use the macrostructures we have identified to examine one particular ramification of the structures in question--their role in larger exegetical questions.Biblical verses of two or more parallel hemistiches will very often omit a word, a term or an idea already found in a previous hemistich (less common is the omission of content in the first hemistich). The reader is of course supposed to fill in the blank on her own. In other words, the first hemistich (or the fuller hemistich) is integral to one’s understanding of the deficient hemistiches in the same verse. This drawing of syllogisms or analogies between parallel hemistiches is of course one of the basic tools used in the analysis of biblical poetry—one used unconsciously by most readers of the Bible. - PDF here
I
4)
Double Paste
This represents hitting the "CONTROL V" button, "pasting" two scriptures together, or "splicing" two scriptures into one new one. Classic example is Jesus in the temple tantrum.
ISAIAH 56:6-8 + JEREMIAH 7:11=MARK 11:16
5)PROPHECY
Prophecy
It is helpful to think of prophecy as:
a).not just
fore-telling (predicting the future)
but
forth-telling (telling forth truth)
b)often having multiple applications and fulfillments, to different "contemporary worlds" and across time.
We'll used this diagram to illustrate:
-Who was Immanuel?
-Who does "out of Egypt, I have called my son" refer to ?
-
6)6 DEGREES OF SEPARATION/SOCIAL NETWORKING:
Six Degrees of separation:
Do you and I have any surprising common Facebook friends? Click here to find out
"A documentary on networks, social and otherwise" (part 1):
Parts 2, 3, 4 , 5, (not 6) are also online
-------------------
Kraybill, in BIB 300's "Upside Down Kingdom," book, says,
--------------
Check out New Testament Social Networks
by clicking here. To see chart below, click it, then click again to enlarge:
---
See also a preview of the book.
-------------------
"The Kingdom of God is acollectivity--a network of persons....more than a series of
individualized email connectionslinking the King to each subject...[It] infuses the web of relationships, binding King and citizens togeter" -Kraybill (emphases mine)
--------------
Check out New Testament Social Networks
by clicking here. To see chart below, click it, then click again to enlarge:
See also a preview of the book.
"Thy Kingdom Connected: What the Church Can Learn from Facebook, the Internet, and Other Networks," by Dwight J. Friesen
Do you and I have any surprising common Facebook friends? Click here to find out
See this:
-----------
--
Tell a few stories about your "One Great Person" worksheets and videos.
Two of my greats are Wayne from Delano and Dack from "Dallas" ! Take home lesson: don't betray a friend for (literally) a million dollars!
(story here)
This week';s "COMMUNITY" topic is "Greatness, Leadership, Power."
rThe symbol suggests that a biblical model/worldview often looks like the CEO/top-down model turned downside up..
Jesus came to serve.
The last shall be first.
That's who is great in the Kingdom economy:
The one who serves
The one who has splagchizomai..
Jesus said in it yet another chiasm:
Jesus came to serve.
The last shall be first.
That's who is great in the Kingdom economy:
The one who serves
The one who has splagchizomai..
Jesus said in it yet another chiasm:
But those who exalt themselves will be humbled,
and those who humble themselves will be exalted
(Matt 23:12)
Tonight we meet a couple of great contemporary servant-leaders:
like this little sphepherdette/llamaherder I filmed in Peru. She was leading a huge flock...just one tiny girl, with a sheepdog...and amazingly, leading effectively from _________________!" (See from 1:30 to the end, and freeze frame 2:05-2:09 if you didn't spot her). If you didn't fill in the blank, see Isaiah 30:21. What a great leader!)
(rest of that story here)
and like this guy with "splangizomai" glasses:
Then of course, we'll look at = Jesus' approach to greatness, leadership, and power .
Tonight we meet a couple of great contemporary servant-leaders:
like this little sphepherdette/llamaherder I filmed in Peru. She was leading a huge flock...just one tiny girl, with a sheepdog...and amazingly, leading effectively from _________________!" (See from 1:30 to the end, and freeze frame 2:05-2:09 if you didn't spot her). If you didn't fill in the blank, see Isaiah 30:21. What a great leader!)
(rest of that story here)
and like this guy with "splangizomai" glasses:
Then of course, we'll look at = Jesus' approach to greatness, leadership, and power .
Then we apply some "Three Worlds" theory to Matthew 18 and the topic of "Who is great?"As we study, apply as many literary world symbols as you can
A video on that chapter featuring Keltic Ken:
Related outtakes:
Of LITERARY WORLD note:
- -This is the 4th of 5 teaching blocks in a parallelism. Importance?
- In a chiasm, this block is related to the second. How so?
- -Do you catch any chiasm? (see below)
- -the "2 or 3" is teh center of the "WITH YOU" inclusio, and "2 or 3" language hyprelinks to Deuteronomy 17:, 6, 15
- -There is a hyprelinked account in Matthew 16, there only Peter receives power to bind and loose, here all the disciples do
- -The parable hyperlinks to Luke 15, but with a different context/TTP
- Structurally, the last section of chapter 17 is connected
- Two inclusios place this section in the middle of a unit about taxes/rights and children. Implications---
Of Historical World note:
- What did you learn about a millstone from tonight's video clip?:
- Rob Bell's discussion of the Bible and binding and loosing
must beread, wrestled and reckoned with..
It's the "YOKE" chapter of "Velvet Elvis"..
Thanks to Zondervan, a free online read, pages 40-69
here.
Thanks to Zondervan, a free online read, pages 40-69
here.
---
Page 22 of Syllabus,Matthew 18 Outline
(by Greg Camp/Laura Roberts):
1 Question #1: Who is Greatest?
2-17 Responses (each are counter proposals):
2-10 Response #1: Children
2-4 Counter Proposal: Accept children
5-9 Threat: If cause scandal
10 Show of force: Angels protect
12-14 Response #2: Sheep
12-14 Counter Proposal: Search for the 1 of 100 who is lost
15-17 Response #3: Brother who sins (counter proposal)
15a Hypothetical situation: If sin
15-17 Answer: Attempt to get brother to be reconciled
17b If fail: Put him out and start over
18-20 Statement: What you bind or loose
21-22 Question #2: How far do we go in forgiveness?
23-35 Response #1: Parable of the forgiving king/unforgiving servant
----------------Read verses 15-17 and then ask yourself:
"What did it mean in their historical world to treat people like
"tax collectors and sinners?"
"What did it mean in their historical world to treat people like
Two answers
1)Don't allow them in your bounded set.
2)How did Jesus treat tax collectors and sinners? In a centered set way. Tony Jones writes:
but because anyone, including Trucker Frank, can speak freely in this church, my seminary-trained eyes were opened to find a truth in the Bible that had previously eluded me.”...That truth emerged in a discussion of Matthew 18's "treat the unrepentant brother like a tax collector or sinner.":"And how did Jesus treat tax collectors and pagans?" Frank asked aloud, pausing, "as of for a punchline he'd been waiting all his life to deliver,"....., "He welcomed them!""
More on Trucker Frank here; he can interrupt my sermons anytime..
NOTE: don't forget how bug CHIASMS can get.. see Genesis 6:
----------------------------------------------------------------
----------------------------------------------------------------
Click links on "literary world" discussion of the passage:
-------------------
We might see the whole unit as a chiasm with inclusio. See below (copied from here):
Jesus foretells His death: Matthew 17:22-23
A. Jesus speaks of giving freely/sacrificing self: Matthew 17:24-27
B. Little children are the essence of the kingdom: Matthew 18:1-7
C. Sacrifice the body for the sake of the kingdom: Matthew 18:8-9
D. Do not despise what God values: Matthew 18:10-14
E. Entreating a brother about sin or offense: Matthew 18:15-17
>>F.Agreement between Heaven and Earth: Matthew 18:18-20
E. Entreating a brother about sin or offense: Matthew 18:21-35
D. Do not despise what God values: Matthew 19:1-9
C. Sacrifice the body for the sake of the kingdom: Matthew 19:10-12
B. Little children are the essence of the kingdom: Matthew 19:13-15
A. Jesus speaks of giving freely/sacrificing self: Matthew 19:16-20:16
Jesus foretells His death: Matthew 20:17-19
--
HERE is the actual quiz for week 5:
Mix and match..
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PAGE 1
1___
2___
3___
4___
5___
6___
7___
8___
9___
10___
a) Chiasm: Greek word for letter 'X.' A literary device that follows an 'X' or ABBA pattern or reversal; mirror image. Example: "the first shall be last, the last shall be first"
b). Subversion of Empire: The story of Jesus offers a counter-story to the dominant story/worldview of his day
c)The Three Worlds: Literary (created by the text), Historical (behind the text). Contemporary (in front of the text)
d).Intercalation (Sandwiching); a literary technique in which one story/narrative is inserted into the middle of another story/narrative. Example. The temple tantrum is inserted in the middle of the fig tree episode in Mark 11.
e). Intertextuality (Hyperlinking): cross-referencing, secripture quoting or referencing another scripture. Example: Jesus quotes Isaiah 56: "My house will be a house of prayer for all nations."
f) Parallelism/Recurrence: a word, phrase, or idea is intentionally repeated throughout a text. Example: the five teaching blocks of Matthew.
g). Centered Set: Though it has a boundary, it is defined by direction of persons relative to the center (towards/ away)
h).Inclusio: a literary device in which a word, phrase, or idea is included at the beginning and ened of a text (and sometimes in the middle). Example: the "with you"s of Matthew 1:23 , 18:20 and 28:20
i). Bounded set: Defined by boundaries, who is in or out
---------------------------------------------------------------------------------------------------------------------
PAGE 2
_ _
1___
2___
3___
4___
5___
6___
7___
8___
9___
10___
a) Prophecy: foretelling or forthtelling;
often having multiple applications and fulfillments, to different "contemporary worlds"
and
across time.
b) hemistiche/ellipsis: when the last section of a well-known phrase is omitted foremphasis: Matthew says "My house shall be a house of prayer......," intentionally
leaving out
the "...for all nations" clause.
c)Fuzzy set: a set where the boundaries are fuzzy: “when does a hill become a
mountain?”
or “when did Peter become a disciple?”
d) double paste: Often, two Scriptures/texts are combined into a new one. Ex. : Jesus says “My house shall be a house of prayer for all nations, but you have made it a den of thieves.” The first clause (before the comma) is from Isaiah 56:6-8, and the second is from Jeremiah 7:11
e) Kingdom: in Jesus, in large part, the “age to come” has come. The Future has visited the present.
f)Social networking/6 degrees of separation: people/themes are more related/
interconnected than it would seem
------------------
HERE is the actual quiz for week 5:
Mix and match..
--------------------------------------------------------------------------------------------------------------
PAGE 1
1___
2___
3___
4___
5___
6___
7___
8___
9___
a) Chiasm: Greek word for letter 'X.' A literary device that follows an 'X' or ABBA pattern or reversal; mirror image. Example: "the first shall be last, the last shall be first"
b). Subversion of Empire: The story of Jesus offers a counter-story to the dominant story/worldview of his day
c)The Three Worlds: Literary (created by the text), Historical (behind the text). Contemporary (in front of the text)
d).Intercalation (Sandwiching); a literary technique in which one story/narrative is inserted into the middle of another story/narrative. Example. The temple tantrum is inserted in the middle of the fig tree episode in Mark 11.
e). Intertextuality (Hyperlinking): cross-referencing, secripture quoting or referencing another scripture. Example: Jesus quotes Isaiah 56: "My house will be a house of prayer for all nations."
f) Parallelism/Recurrence: a word, phrase, or idea is intentionally repeated throughout a text. Example: the five teaching blocks of Matthew.
g). Centered Set: Though it has a boundary, it is defined by direction of persons relative to the center (towards/ away)
h).Inclusio: a literary device in which a word, phrase, or idea is included at the beginning and ened of a text (and sometimes in the middle). Example: the "with you"s of Matthew 1:23 , 18:20 and 28:20
i). Bounded set: Defined by boundaries, who is in or out
---------------------------------------------------------------------------------------------------------------------
PAGE 2
_ _
1___
2___
3___
4___
5___
6___
7___
8___
9___
10___
a) Prophecy: foretelling or forthtelling;
often having multiple applications and fulfillments, to different "contemporary worlds"
and
across time.
b) hemistiche/ellipsis: when the last section of a well-known phrase is omitted foremphasis: Matthew says "My house shall be a house of prayer......," intentionally
leaving out
the "...for all nations" clause.
c)Fuzzy set: a set where the boundaries are fuzzy: “when does a hill become a
mountain?”
or “when did Peter become a disciple?”
d) double paste: Often, two Scriptures/texts are combined into a new one. Ex. : Jesus says “My house shall be a house of prayer for all nations, but you have made it a den of thieves.” The first clause (before the comma) is from Isaiah 56:6-8, and the second is from Jeremiah 7:11
e) Kingdom: in Jesus, in large part, the “age to come” has come. The Future has visited the present.
f)Social networking/6 degrees of separation: people/themes are more related/
interconnected than it would seem
------------------
Next week due:
- Chapters 4 and 6 as per syllabus
-"Radical Loving Care""-remember, you can do the study questions listed in syllabus OR a 1-2 page summary/review of the book
-NOTE: Since we'll be doing the three Philemon worksheets in class tonight,
that means NO MORE HOMEWORK except your Philemon paper..oo .--------------- ---
Tonight, we'll start with Three Worlds symbols then Community Theme #2 (Greatness) and
Matthew 18, then
and then conclude with
- an intro to Philemon
--- SIGNS HAVEN"T COVERED YET FOR QUIZ..PAGE 1 From this first chart"
SIGNS HAVEN"T COVERED YET FOR QUIZ..PAGE 1 From this first chart" 5)INTERCALATION/SANDWICHING
9)PARALLELISM/RECURERNCE DETAIL 5)INTERCALATION/SANDWICHING:
5)"Intercalation" is a "sandwiching" technique. where a story/theme is told/repeated at the beginning and ened of a section, suggesting that if a different story appears in between, it too is related thematically. this outline of Mark 11:
CURSING OF FIG FREE
CLEANSING OF THE TEMPLE
CURSING OF THE FIG TREE
We'll discuss how the cursing of the fig tree was Jesus' commentary of nationalism/racism/prejudice, because fig trees are often a symbol of national Israel. That the fig tree cursing story is "cut in two" by the inserting/"intercalating" of the temple cleansing, suggested that Jesus action in the temple was also commentary on prejuidice...which become more obvious when we realize the moneychangers and dovesellers are set up in the "court of the Gentiles," which kept the temple from being a "house of prayer FOR ALL NATIONS (GENTILES).
This theme becomes even more clear when we note that Jesus statement was a quote from Isaiah 56:68, and the context there (of course) is against prejudice in the temple.
When a text reference is made to another text/Scripture, this is called INTERTEXTUALITY.
Summary:
Most think Jesus' "temple tantrum" was due to his being ticked off about folks "selling stuff in church.". But he didn't say "Quit selling stuff in church" , but "My house shall be a house of prayer for all nations," quoting Is 56:6-8, whose context is all about letting foreigners and outcasts have a place..hmmm. He was likely upset that not that Dovesellers and money changers were doing business selling and changing , but that they were doing so in the "outer court," (AKA the "Court of the GENTILES"), the only place where "foreigners" could have a pew at "attend church." They were making the temple area "a den of thieves" not (just) by overcharging for doves and currency exchange, but by robbing folks..'all nations'... of a place to pray..and to "access access" to God. Could it be that Jesus' temple anger was targeted at racism/prejudice more than (instead of) commercialism?
Maybe read this short article I wrote on the topic for Salt Fresno Magazine:
“Temple Tantrums For All Nations"
MORE ADVANCED LINKS ON THE TEMPLE TANTRUM:
- Temple tantrums and the "others"
temple tantrum/ which curtain was torn?
Here and here are helpful Ray Vander Laan teachings on the temple courts.
temple tantrum/ which curtain was torn?
Here and here are helpful Ray Vander Laan teachings on the temple courts.
This radical video below: ..and the following observations (believe it or not) may make the same point! (: --------------
ONE MORE CLASSIC EXAMPLE OF INTERCALATION, FROM Ben Smith:
the daughter of Jairus and the hemorrhaging woman.
| Matthew. | Mark. | Luke. | Events. | |
|---|---|---|---|---|
| A1. | 9.18-19. | 5.21-24. | 8.40-42. | Jesus is called upon to heal the daughter of Jairus, a leader in the synagogue. |
| B. | 9.20-22. | 5.25-34. | 8.43-48. | A woman with a twelve-year flow of blood touches the clothing of Jesus and is healed. |
| A2. | 9.23-26. | 5.35-43. | 8.49-56. | Jesus raises the twelve-year-old daughter of Jairus, since she has already died. |
Jesus effects two healings in these pericopes. He heals both an old woman toward the end of her womanhood (the flow of blood is probably menstrual) and a young girl at the very beginning of hers. It cannot be coincidental that the girl is twelve years old while the woman has suffered from a flow of blood for twelve years. -Ben Smith
Here is that same intercalation of the two women in all three synpotic gospels..Note all three intercale different aspects. of the story..depending on their "TTP"--------------------
"Jesus is the new Moses."
Matthew could have said that, or even said that five times..but instead he embedded thematically five times in the literary structure/fabric of his book;
It is no accident that 5 times Matthew offers an almost identical sentence to close off his five teaching blocks..
"When Jesus had finished saying these things, he moved on..."
..shows up in - 7:28
- 11:1
- 13:53
- 19:1
- 26:1
See page 269 of your Hauer/Young textbook (the three paragraphs underneath the "Higher Righteousness" section) for more on this..
There is huge signicance of fiveteaching blocks in Matthew, how they are identified, and what they likely symbolize.
Why 5?
Jewish people reading Matthew would say "Oh, I get it. Matthew is trying to tell us (5 times, no less( that Jesus is the New Moses (or the fulfillment of Moses)!" Why? The answer has to to with the obvious intentionality of the5 "teaching blocks" in Matthew..Five being a hugely significant number for Jews...it's the number of books in the Torah, AKA the Five Books of Moses, AKA The Pentateuch "(Five Books in One.") . Moses=5ness.--- SIGNS QUIZ PAGE 2> HERE ARE THE SIGNS WE DIDN"T COVER YET:
1)KINGDOM
3)ELLIPSIS/HEMISTICHE
4)DOUBLE PASTE
5)PROPHECY
6)SOCIAL NETWORKING/SIX DEGREES OF SEPARATION KI 1)KINGDOM
What is the central message of the gospel?:
(story here) This week';s "COMMUNITY" topic is "Greatness, Leadership, Power."
--
KINGDOM:In light of the video above, and the Bible's use of the term,
We noted that (unlike which side of the road is "right" in England!), the 'direction" in which the Kingdom originates is "both ways": from the future, and from the past. Many Jews of Jesus' day (and actually, the Greeks) thought of the Kingdom of God as largely a future identity/reality/location. So when Jesus, in Matthew 4:17 announces that he, as King, is ALREADY bringing in the Kingdom,
this not only subverted expectations, but sounded crazy....and like he was claiming to bring the future into the present. The Jews talked often about "this age" (earth/now) and "the age to come." (heaven/future). "Age to come" was used in a way that it was virtually synonymous with "The Kingdom." Scripture suggests that: The "age to come" (the Kingdom) has in large part already come (from the future/heaven) into "this age" (in the present/on the earth by means of the earthy ministry of Jesus: King of the Kingdom. Thus, Hebrews 6:4-8 offers that disciples ("tamidim") of Jesus have "already (in this age) tasted the powers of the age to come." In Jesus, in large part, the age to come has come. The Future has visited the present,
Here are some articles that may help:
- not realm, but reign
- not place , but person
- not race, but grace
- not just "then and there," but 'here and now" (Matt. 4:17, 6:10)
Here are some articles that may help:
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3)ELLIPSIS/HEMISTICHE:
Biblical verses of two or more parallel hemistiches will very often omit a word, a term or an idea already found in a previous hemistich (less common is the omission of content in the first hemistich). The reader is of course supposed to fill in the blank on her own. In other words, the first hemistich (or the fuller hemistich) is integral to one’s understanding of the deficient hemistiches in the same verse. This drawing of syllogisms or analogies between parallel hemistiches is of course one of the basic tools used in the analysis of biblical poetry-one used unconsciously by most readers of the Bible. From "From the verse to the complete work"I have always felt that Mark's fuller quotation of Jesus ( "house of prayer for all nations") was an intentional emphasis for many and multiplex reasons, and that (thus) the mere quotation of "house of prayer" (without for all nations) in Matthew and Luke (compare all four gospel accounts here) made it all the more emphasized and underlined... conspicuous by its absence. Of course in Matthew's overarching Jewish context and audience, all the more need to emphasize the inclusivity of the invitatio
Tzemah Yoreh's article on symmetry, parallelism and chiasm touches on the biblical use of the literary world device of hemstitch (PDF here) helps confirm the "temple tantrum as tageting racism" interpretation:
The two most common literary structures in Biblical literature are parallelism and chiasm. These structures exist in every book of the Bible and in units of every size ranging from a single verse to complete works. Almost every aspect of the structures in question has been discussed extensively in scholarship. One of the goals of this project is to use the macrostructures we have identified to examine one particular ramification of the structures in question--their role in larger exegetical questions.Biblical verses of two or more parallel hemistiches will very often omit a word, a term or an idea already found in a previous hemistich (less common is the omission of content in the first hemistich). The reader is of course supposed to fill in the blank on her own. In other words, the first hemistich (or the fuller hemistich) is integral to one’s understanding of the deficient hemistiches in the same verse. This drawing of syllogisms or analogies between parallel hemistiches is of course one of the basic tools used in the analysis of biblical poetry—one used unconsciously by most readers of the Bible. - PDF here
I
4)
Double Paste
This represents hitting the "CONTROL V" button, "pasting" two scriptures together, or "splicing" two scriptures into one new one. Classic example is Jesus in the temple tantrum.
ISAIAH 56:6-8 + JEREMIAH 7:11=MARK 11:16
5)PROPHECY
ProphecyIt is helpful to think of prophecy as: a).not just fore-telling (predicting the future) but forth-telling (telling forth truth) b)often having multiple applications and fulfillments, to different "contemporary worlds" and across time. We'll used this diagram to illustrate: -Who was Immanuel? -Who does "out of Egypt, I have called my son" refer to ?
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6)6 DEGREES OF SEPARATION/SOCIAL NETWORKING:Six Degrees of separation:
"A documentary on networks, social and otherwise" (part 1):
Parts 2, 3, 4 , 5, (not 6) are also online -------------------
Kraybill, in BIB 300's "Upside Down Kingdom," book, says,
-------------- Check out New Testament Social Networks by clicking here. To see chart below, click it, then click again to enlarge:
--- See also a preview of the book.
Do you and I have any surprising common Facebook friends? Click here to find out"The Kingdom of God is acollectivity--a network of persons....more than a series of
individualized email connectionslinking the King to each subject...[It] infuses the web of relationships, binding King and citizens togeter" -Kraybill (emphases mine)
"Thy Kingdom Connected: What the Church Can Learn from Facebook, the Internet, and Other Networks," by Dwight J. Friesen
See this:
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-- Tell a few stories about your "One Great Person" worksheets and videos. Two of my greats are Wayne from Delano and Dack from "Dallas" ! Take home lesson: don't betray a friend for (literally) a million dollars!
(story here) This week';s "COMMUNITY" topic is "Greatness, Leadership, Power."
rThe symbol suggests that a biblical model/worldview often looks like the CEO/top-down model turned downside up.. Jesus came to serve. The last shall be first. That's who is great in the Kingdom economy: The one who serves The one who has splagchizomai.. Jesus said in it yet another chiasm:
But those who exalt themselves will be humbled,
and those who humble themselves will be exalted
(Matt 23:12) Tonight we meet a couple of great contemporary servant-leaders: like this little sphepherdette/llamaherder I filmed in Peru. She was leading a huge flock...just one tiny girl, with a sheepdog...and amazingly, leading effectively from _________________!" (See from 1:30 to the end, and freeze frame 2:05-2:09 if you didn't spot her). If you didn't fill in the blank, see Isaiah 30:21. What a great leader!) (rest of that story here) and like this guy with "splangizomai" glasses: Then of course, we'll look at = Jesus' approach to greatness, leadership, and power .
Then we apply some "Three Worlds" theory to Matthew 18 and the topic of "Who is great?"As we study, apply as many literary world symbols as you can
A video on that chapter featuring Keltic Ken:
Related outtakes: Of LITERARY WORLD note:
- -This is the 4th of 5 teaching blocks in a parallelism. Importance?
- In a chiasm, this block is related to the second. How so?
- -Do you catch any chiasm? (see below)
- -the "2 or 3" is teh center of the "WITH YOU" inclusio, and "2 or 3" language hyprelinks to Deuteronomy 17:, 6, 15
- -There is a hyprelinked account in Matthew 16, there only Peter receives power to bind and loose, here all the disciples do
- -The parable hyperlinks to Luke 15, but with a different context/TTP
- Structurally, the last section of chapter 17 is connected
- Two inclusios place this section in the middle of a unit about taxes/rights and children. Implications---
Of Historical World note: - What did you learn about a millstone from tonight's video clip?:
- Rob Bell's discussion of the Bible and binding and loosing
must beread, wrestled and reckoned with..
It's the "YOKE" chapter of "Velvet Elvis".. Thanks to Zondervan, a free online read, pages 40-69 here.
---
Page 22 of Syllabus,Matthew 18 Outline
(by Greg Camp/Laura Roberts):
1 Question #1: Who is Greatest?
2-17 Responses (each are counter proposals):
2-10 Response #1: Children
2-4 Counter Proposal: Accept children
5-9 Threat: If cause scandal
10 Show of force: Angels protect
12-14 Response #2: Sheep
12-14 Counter Proposal: Search for the 1 of 100 who is lost
15-17 Response #3: Brother who sins (counter proposal)
15a Hypothetical situation: If sin
15-17 Answer: Attempt to get brother to be reconciled
17b If fail: Put him out and start over
18-20 Statement: What you bind or loose
21-22 Question #2: How far do we go in forgiveness?
23-35 Response #1: Parable of the forgiving king/unforgiving servant
----------------Read verses 15-17 and then ask yourself: "What did it mean in their historical world to treat people like
"tax collectors and sinners?"
Two answers
1)Don't allow them in your bounded set.
2)How did Jesus treat tax collectors and sinners? In a centered set way. Tony Jones writes:
but because anyone, including Trucker Frank, can speak freely in this church, my seminary-trained eyes were opened to find a truth in the Bible that had previously eluded me.”...That truth emerged in a discussion of Matthew 18's "treat the unrepentant brother like a tax collector or sinner.":"And how did Jesus treat tax collectors and pagans?" Frank asked aloud, pausing, "as of for a punchline he'd been waiting all his life to deliver,"....., "He welcomed them!""
More on Trucker Frank here; he can interrupt my sermons anytime..
NOTE: don't forget how bug CHIASMS can get.. see Genesis 6:
----------------------------------------------------------------
Click links on "literary world" discussion of the passage:
-------------------
We might see the whole unit as a chiasm with inclusio. See below (copied from here):
Jesus foretells His death: Matthew 17:22-23
A. Jesus speaks of giving freely/sacrificing self: Matthew 17:24-27
B. Little children are the essence of the kingdom: Matthew 18:1-7
C. Sacrifice the body for the sake of the kingdom: Matthew 18:8-9
D. Do not despise what God values: Matthew 18:10-14
E. Entreating a brother about sin or offense: Matthew 18:15-17
>>F.Agreement between Heaven and Earth: Matthew 18:18-20
E. Entreating a brother about sin or offense: Matthew 18:21-35
D. Do not despise what God values: Matthew 19:1-9
C. Sacrifice the body for the sake of the kingdom: Matthew 19:10-12
B. Little children are the essence of the kingdom: Matthew 19:13-15
A. Jesus speaks of giving freely/sacrificing self: Matthew 19:16-20:16
Jesus foretells His death: Matthew 20:17-19
-- HERE is the actual quiz for week 5: Mix and match.. -------------------------------------------------------------------------------------------------------------- PAGE 1 1___ 2___ 3___ 4___ 5___ 6___ 7___ 8___ 9___
10___ a) Chiasm: Greek word for letter 'X.' A literary device that follows an 'X' or ABBA pattern or reversal; mirror image. Example: "the first shall be last, the last shall be first" b). Subversion of Empire: The story of Jesus offers a counter-story to the dominant story/worldview of his day c)The Three Worlds: Literary (created by the text), Historical (behind the text). Contemporary (in front of the text) d).Intercalation (Sandwiching); a literary technique in which one story/narrative is inserted into the middle of another story/narrative. Example. The temple tantrum is inserted in the middle of the fig tree episode in Mark 11. e). Intertextuality (Hyperlinking): cross-referencing, secripture quoting or referencing another scripture. Example: Jesus quotes Isaiah 56: "My house will be a house of prayer for all nations." f) Parallelism/Recurrence: a word, phrase, or idea is intentionally repeated throughout a text. Example: the five teaching blocks of Matthew. g). Centered Set: Though it has a boundary, it is defined by direction of persons relative to the center (towards/ away) h).Inclusio: a literary device in which a word, phrase, or idea is included at the beginning and ened of a text (and sometimes in the middle). Example: the "with you"s of Matthew 1:23 , 18:20 and 28:20 i). Bounded set: Defined by boundaries, who is in or out --------------------------------------------------------------------------------------------------------------------- PAGE 2 _ _ 1___ 2___ 3___ 4___ 5___ 6___ 7___ 8___ 9___ 10___ a) Prophecy: foretelling or forthtelling; often having multiple applications and fulfillments, to different "contemporary worlds" and across time. b) hemistiche/ellipsis: when the last section of a well-known phrase is omitted foremphasis: Matthew says "My house shall be a house of prayer......," intentionally leaving out the "...for all nations" clause. c)Fuzzy set: a set where the boundaries are fuzzy: “when does a hill become a mountain?” or “when did Peter become a disciple?” d) double paste: Often, two Scriptures/texts are combined into a new one. Ex. : Jesus says “My house shall be a house of prayer for all nations, but you have made it a den of thieves.” The first clause (before the comma) is from Isaiah 56:6-8, and the second is from Jeremiah 7:11 e) Kingdom: in Jesus, in large part, the “age to come” has come. The Future has visited the present. f)Social networking/6 degrees of separation: people/themes are more related/ interconnected than it would seem
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a) Prophecy: foretelling or forthtelling; often having multiple applications and fulfillments, to different "contemporary worlds" and across time. b) hemistiche/ellipsis: when the last section of a well-known phrase is omitted foremphasis: Matthew says "My house shall be a house of prayer......," intentionally leaving out the "...for all nations" clause. c)Fuzzy set: a set where the boundaries are fuzzy: “when does a hill become a mountain?” or “when did Peter become a disciple?” d) double paste: Often, two Scriptures/texts are combined into a new one. Ex. : Jesus says “My house shall be a house of prayer for all nations, but you have made it a den of thieves.” The first clause (before the comma) is from Isaiah 56:6-8, and the second is from Jeremiah 7:11 e) Kingdom: in Jesus, in large part, the “age to come” has come. The Future has visited the present. f)Social networking/6 degrees of separation: people/themes are more related/ interconnected than it would seem ------------------
Next week due:
- Chapters 4 and 6 as per syllabus
-"Radical Loving Care""-remember, you can do the study questions listed in syllabus OR a 1-2 page summary/review of the book
-NOTE: Since we'll be doing the three Philemon worksheets in class tonight,
that means NO MORE HOMEWORK except your Philemon paper..
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