What did you notice about reading/listening to Matthew in one sitting?
Three Worlds Presentations?

Apples and Oranges:

"EPIC Culture: Are You Immigrant or Native?:

See my article pp.. 38-39 here (or as a PDF pp. 36-37 here)

the "modern" and "Gutenberg" world (RRWI=Rational, Representative. Word-Based, Individual)
-the "postmodern' and "Google" world (EPIC=Experiential, Participatory, Image-Driven)

Leonard Sweet not only created the EPIC acronym, but wrote the nook, "The Gospel According to Starbucks," in which he suggests that the church can learn a lot about our current EPIC (Experiential, Participatory, Image-Driven, Connectivity) culture.

In what ways do you see Starbucks as living out an EPIC ethic?

\

Now note Van DerLaan's slideshow on Greek vs. Hebrew culture here and here.
Audio here

Finally, remember our conversations about bounded sets and centered sets.
Could these three grids collate?

RRWI/Gutenberg                                    EPIC/Google
Greek                                                    Hebrew
Bounded Set                                           Centered Set

Sweet suggests that we are living in the century (21)that is most like Jesus' century (1st) than any before.

--\
TPH:

Twice, Matthew makes almost identical statements, which might lead us to draw an inclusio around them:

And he went throughout all Galilee,
teaching    in their synagogues and
preaching the gospel of the kingdom and
healing             every disease and every affliction among the people.
(Matt. 4:23)

AND

And Jesus went through all the towns and villages,
teaching            in their synagogues,
preaching          the good news of the kingdom and
healing              every disease and sickness.
(Matt 9:35)
Maybe Jesus only did three things in this section.
Q>Who is Jesus in Matthew?
              A>The one who teaches, preaches and heals.

Notice 11:1 says he went around "teaching and preaching," but :healing is not included. It seems we are to place special emphasis on healing in the division from 4:23-9:35.
Question:
-why healings highlighted in this section? (stay tuned..think about possible answers
-Is this a hemistiche?
-Since this threefold ministry is so intentionally signaled, might it not mean that in other places in Matthew
that when one or two of the three is mentioned, the third is implied, hidden somewhere, or conspicuous by its absence?

How about 11:1?:

-
How about 15: 29-30:
Jesus left there and went along the Sea of Galilee. Then he
went up on a mountainside and sat down (implies teaching ).
Great crowds came to him (so now you expect to see him teaching, but he is healing instead...or is healing a firm of teaching here?)
bringing the lame, the blind, the crippled, the mute and many others, and laid them at his feet; and he healed them.
--

For some helpful commentary on the "literary world" implications of Jesus' three activities...

teaching
preaching
healing

.....click to read these sections of David Bauer's commentary.
--------
One writer comments:

These three activities were his chief occupations in public ministry. Think of what Jesus did:
He was teaching in their synagogues. What was a synagogue service like? We have some insight in two New Testament passages: Luke 4:16-21, where Jesus began to teach about his own ministry. We also have Acts 13:15ff, where Paul used the invitation to speak as an opportunity to preach the gospel based upon the history of Israel. In the service, a reading from the Law and the Prophets, which followed prayers, would be followed by a distinguished Rabbi, either resident or visiting, being invited to teach concerning a point of the Law or the Prophets. He would read a text and explain and apply it. This is what Jesus evidently did. And the traditions of the synagogue required that the teacher be attractive in his appearance and presentation, as well as intelligent and godly. Interestingly enough, such a teacher did not have to be ordained. And his message was to be tactful and not too personal. That Jesus taught often in the synagogues of the land, tells us that he was a welcome teacher and respected. No wonder he was referred to as "Rabbi."
The text tells us that he also was actively preaching the Gospel/good news of the Kingdom. You are of course aware that the word, gospel, means good news. And the substance of the gospel is given in verse 22, to wit that the Kingdom of Heaven was near. It is referred to elsewhere as the gospel of peace (Rom 10:15), the gospel of Jesus Christ (2 Cor 9:13), and its message was simply that the Kingdom of Heaven had come. To the Jews this would be good news, as it would mean that the Lord was announcing the reign of Messiah (Isa 9:6,7) and peace between Himself and Israel (Isa 52:7). God had come to rule and thus to show his love and concern for his people. And that is the essence of the gospel.
We want to be careful not to distinguish too closely between teaching and preaching, though, because he did both at the same time, cf. the next three chapters. Teaching would emphasize a systematic presentation of the truth. Preaching or proclamation would emphasize declaration of the truth, as opposed to giving a systematic presentation of it. In his teaching he gave the details of what the Kingdom of Heaven is like.
Finally, and this is what usually catches our attention most in this passage, he healed the sick. The text says, he healed (literally) all chronic diseases and all occasional sicknesses among the people. The word, all, would place him in different category from other healers that were also going about the land. Perhaps the word would best be translated as the NIV does, every, because not all in the nation were healed. These other healers did not heal every case. They had their successes and their failures, but Jesus healed every disease he came into contact with, with no failures. The question needs to be asked, though, why? ..
Notice how these three ministries are tied together. What ties them together is the Kingdom of Heaven. The public teaching of Jesus focused upon the grace of God in coming to rule over his people and show his love and concern for them as their King. The healings were a tangible, easy to understand demonstration of the truth and power of the Kingdom. Jesus did not simply heal for the sake of making people feel better or improve their quality of life. Rather, those who were healed had an obligation to worship and serve the Lord, even to repent-cf. John 5:1-14. That is why, when Jesus preached he proclaimed the message that he did, Repent, for the Kingdom of Heaven is near. This is an important point, one that is missed by some in the healing movement in Pentecostal Church circles. We are mistaken if we separate healing from the gospel's message and focus on it or any other miraculous part of the gospel instead of on the Kingdom of God. -Link

SIGNS
σημεῖον

---

WONDERS AND MIGHTY DEEDS:

Note: Matthew doesn't call them "miracles" or "signs"

a)definition of "text"
b)definition of "sign":

What's a text? :
ANY MESSAGE, IN ANY MEDIUM, DESIGNED TO COMMUNICATE ANYTHING

What's a sign ?

ANY MESSAGE, IN ANY MEDIUM, DESIGNED TO COMMUNICATE ANYTHING
ABOUT SOMETHING ELSE

en Mighty Deeds

In all JCC classes, we call these "mighty deeds" In this article below, you'll see David Bauer calls them "mighty acts"/ What's interesting is Matthew calls them this, and not "miracles" (as some other writers do, or "signs" as (John's gospel does.) This is in one sense a "drop-down box," but also is on purpose. Any thoughts on why?

And what do the deeds witness to? How is Jesus able to do these deeds? What are they "signs" of/to?

It is time to consider one aspect of Jesus’ public ministry: the wonders & mighty deeds. This section in chapters 8-9 of Matthew comes immediately after the Sermon on the Mount in chapters 5-7. Traditionally, these acts have been called “miracles,” which potentially predisposes the reader toward a particular understanding that is not necessarily represented in the gospel. Mark calls them “deeds of power.” Luke calls them “deeds of power” and “paradoxes.” John calls them “signs.” Matthew calls them “wonders” and “mighty deeds.” Each gospel differs in the number of stories they tell. Matthew, Mark and Luke all have around 20, John only 7. All have some which are unique to their gospel and some which appear in others. As we learned this morning, each gospel is different. Even in talking about the same event, the writers will emphasize different things. By Matthew’s characteristic description of these actions as “wonders” or “mighty deeds,” one question to keep in mind is cui bono? or for whose benefit? On one level, Jesus is serving and ministering to people. On another level, throughout the gospel of Matthew, Jesus is constantly locked in a power struggle. With whom is the conflict in these chapters?

Discussion: LOOK AT PAGE 9 at this link.

1. What kind of mighty deed?

a. Healing. Most are healings of physical disability (in all gospels around half of miracles are healings!) The ailments are permanent and limiting; these are not healings of a common cold.

b. Exorcisms.

c. Resuscitations. (Explain not a resurrection, keep same body and will die again.)

d. Other, misc., ‘nature’

2. What is the context for the mighty deed?

A quick survey of settings should show there is no predictable place, person, or situation.

3. How does Jesus perform the mighty deeds? (method)

Jesus’ method is difficult to categorize - sometimes touches, sometimes not, sometimes because asked, sometimes he seeks out, sometimes because of faith, (sometimes faith seems to result, but usually not in Matthew or other Synoptics). Jesus’ method is not formulaic. In thinking of healings and exorcisms today we often seem concerned over having the right formula, saying the right words. But there is no one formula or method that Jesus uses. At points it is hard to categorize or generalize about the mighty deeds, but Jesus has this enigmatic quality in general, so no real surprise.

4. What is the response? (limit to recorded response in text)

a. Varied

General reactions of the crowd are amazement, wonder, fear and glorifying God. Response of persons healed is to tell everyone they can find, even when Jesus has told them not to do so. After Jesus turns the water to wine John records “and his disciples believed in him.” What does this mean? Some of the mighty deeds involve demons, and upon their immediate recognition of Jesus as the Holy One of God Jesus silences them. The Pharisees, either when they see or hear about the mighty deeds, are incensed and counsel against him.

b. Raise questions about who Jesus is (his identity)

What they reveal about his identity is that he has power from God—that is how he explains how he can do what he is doing, and that is why he is such a problem for the religious leaders (doing things only God or the power of God can do). Be careful, mighty deeds do NOT reveal Jesus’ divinity. Other people in the Bible do miracles and they are not divine (Moses, Elijah). And many would say mighty deeds and wonders happen today, but the person who God uses to make them happen is not thought divine, but is simply thought to have God’s power, being used by God.

5. Why does Jesus perform this mighty deed? (Limit to purpose recorded in text, if any)

Jesus’ motivation is often left unassigned. We draw our own conclusions. Jesus responds to people who come to him and ask for healing, either verbally or by virtue of their being where he is. People are always bringing the sick and possessed to Jesus. It is NOT to draw crowds. Mighty deeds do bring the attention of the public, but this cannot be the primary reason, if it is a reason at all, because Jesus does some in private, silences some recipients, refuses to do them on command. The feeding of the 5000 happens because the crowd has gathered while listening to his teaching, not because he was doing mighty deeds. In general, Jesus does not seem overly concerned with PR. The relationship between faith and mighty deeds is complicated. That Jesus did these solely to generate faith is not an adequate answer when we look at these stories in Matthew—more often faith is a precondition rather than a result (in Synoptics).

6. What does Matthew emphasize in the stories of Jesus’ “mighty deeds”?

It is best to try to make sense of purpose in the broader context of each Gospel. Jesus’ mighty deeds are closely connected to the kingdom of heaven and to Jesus’ teaching/proclamation in Matthew. We mostly see Jesus teaching/preaching and doing mighty deeds together. They are presented as a manifestation of the kingdom. The kingdom is present in Jesus’ words and deeds. Faith is usually a precondition (vs. result) for miracles in the Synoptics. The connection between faith and struggle appears frequently in these stories. Faith is demonstrated when one who is seeking a mighty deed encounters a barrier and overcomes it.

Earlier in this course, the case was made that the miracles are connected with the first temptation that addresses whether the definition of wholeness in God’s kingdom is limited to physical well-being. The miracle narratives demonstrate clearly that Jesus responds to physical needs and that these are important. But it is also important to note that these accounts move beyond being limited to physical well-being to a fuller-orbed sense of wholeness (restored hand, can work; leper can be around people). Also, these reflect the limits of the Roman peace, the realities of malnutrition, difficult working settings which may lead to injury, no’ social services’ etc.

Why does Matthew tell us miracle stories about Jesus?

a. Jesus’ miracles are closely connected to Jesus’ teaching/proclamation in Matthew. We see Jesus teaching/preaching and doing miracles together mostly (summary statements that Jesus taught, preached, healed in 4.23-25, 9.35-38).

b. Faith is usually a precondition (vs. result) for miracles in Mt.

c. Mt’s concern to show Jesus as fulfilling scripture is evident in the way he handles the miracle stories. Jesus’ healing ministry is underscored in Mt’s gospel (4.23; 9.35; 10.1, 7-8; 12.15-16; 14.14; 15.30; 10.2; 21.14-15), as healing is one of the most striking aspects of the prophcied messiah’s ministry. Mt identifies specific prophecies as fulfilled via miracle in his gospel: Mt 1:22-23 explains the virgin conception fulfills Is 7.14. Mt 8.17 explains Jesus’ exorcisms and healings fulfill Is 53.4. Jesus’ miracles in Mt 11.5 correspond to the miracles described in Is 29.18-19, 35.4-5, 61.1.

d. Miracles show God’s power and God’s kingdom

They show that Jesus is God’s anointed, that he has been anointed with God’s power/Spirit.

Jesus’miracles are one mode of God's assertion of the power of the kingdom. The kingdom in fullness still future, but has become reality in J's words and works.

What is striking about Jesus as a miracle worker is its de-emphasis. It is debatable that we ever see Jesus perform a mighty deed to demonstrate his power for his own sake. Miracles are performed for the restoration of the person and to the glory of God, rather than as proof of anything. Jesus miracles are in fact generally recognized as glorifying God not Jesus, just as Jesus proclaims the Kingdom of God not of himself. The deeds are signs of the in-breaking of the kingdom, it is true, but they are not the only or "best" sign. Striking is the restraint of the gospel writers in recording the miracles. There is little made of them (they simply describe them and go on), and so one must conclude that while these deeds were one aspect of Jesus' ministry they were not its essence or climax. The miracles are done as a sign of the kingdom of God breaking in, the reality of God's kingly rule present.

Jesus' miracles show God's power and God's kingdom. How, in relationship to the 4 kinds of miracles we've identified in the gospels?

i. resurrections show God's power over life and death.

ii. healings and exorcisms show God's power as well, and beyond that are unquestionably tied to the coming of the kingdom. Isaiah talks about coming age of healing when kingdom comes in fullness all will have full healing. Jesus heals some but not all--genuine manifestation of kingdom, of power of God, but not fullness. J's mighty works aimed at restoration and release: leper was unclean, unable to mingle. body is healed but person also restored to fellowship with people. (J's table fellowship restores those who are outcast) woman with flow of blood is ritually unclean, cut off from all that is important in Judaism. Demoniac is unable to relate, uncontainable. Exorcism restores him to a state of mind which allows him to relate to people, relate to the community. The kinds of cures in J's healing miracles are restorative. They heal conditions which were debilitating, limiting, marginalizing. People are often made whole in a way that allows them back into the community, so that they are no longer unclean or no longer have to beg but may work and contribute. The healings and exorcisms reveal the kingdom as an whole, inclusive community.

iii. The last category, of "misc" miracles is where the teaching connection is the most clear I think. There is symbolic meaning in Jesus' miracles too--they are signs which reveal something about who Jesus is (the one who brings the kingdom) and about the shape of the kingdom itself. These misc miracles have an "object lesson" quality I think. Feeding of 5000, J is bread of life. There is this symbolic thing in the miracles too, the place where the teaching of the kingdom is most visibly a part of what the miracles are accomplishing--Jesus teaching in word and deed, sometimes in these mighty miraculous works.

-by Camp/Roberts

In thinking about living selflessly like Jesus did...

fill in this blank:
The Scripture suggests that Jesus was able to do miracles, and have

supernatural knowledge, because he was ___________.

If you answered "God" ...
and not 'human"...read on:
--------------------------------------------

INVERSION/KENOSIS

Some theologians call this "Spirit Christology" or "kenosis", whether or not this proposed theology is consistently true. If it is, it would almost move this question into the realm of "essential" doctrines, because it then provides the very key to how we are to live in relation to daily Christian life, walking in the power and possibilities of the Spirit; doing the "greater works than Jesus" that Jesus flatly and unapologetically predicted we would do. Now, not every proponent of "Spirit Christology" or "kenosis theology" is biblical or orthodox, so hear me when I say that I know I don't agree with everyone using these categories. The basic argument would be this; to put it bluntly, as one preacher did for shock value:

"Jesus did nothing on earth as God! "

Wow, better unpack that! Now, that statement doesn't have to imply He was not God.. He was, is and always will be fully God in my Book! It's just that He didn't. during His earthly ministry, anyway..do anything out of His innate, inherent and intrinsic Godhood. He voluntarily surrendered the rights to use and access His God hood's attributes... such as omniscience, or power to do mighty miracles. Several
Scriptures come into play: John 5:19 and 30 offer that Jesus did nothing in and of Himself, but only did what the Father and Spirit told/led/empowered Him to do. Philippians 2:6-11 asserts that Jesus didn't take advantage of, or even access of the rights and power of His Godhood, which would be "robbery," and a violation of the whole point of His incarnation; His coming to earth. Instead of functioning out of His eternal power and prerogative as Almighty God, He "emptied Himself". A by-product of this, is as Hebrews affirms "Jesus know every temptation we have endured by His own experience" (2:18 and 4:15). I also love to shock congregations by asking "When Jesus did miracles on earth, how was He able to do those miracles?" Well-trained evangelicals of course automatically answer, "Because He was God!" When actually, that may be the wrong answer all together. Of course He was God, no debate. But the only Scriptural answer to "How did He do those miracles?" is "in the power of the Spirit". And witness Matt. 12:28: He cast out demons; not because He was God and could do so, but as a human "by the power of the Spirit." Thus, that is the "key" key, crucial catch, and ancient but overlooked secret as to how we, mere humans, are to do the same works He did, even greater. (Jesus said that, not me. Blame Him: John 14:12)

Answer: We do them through "checking in" with the same Father Jesus checked in with while on earth; and trusting,...radically; to the point where the supernatural almost becomes natural and norm... the same Spirit Jesus trusted. (Note Jesus, a few sentences later, suggests that is His secret, and ours. He simply passes the torch to us, but not without the sharing the same equipping Holy Spirit: verses 16-17).Such deep trust and dependency doesn't make us Jesus, of course, but they do position us to trust the timing and voice of the Father, and prompting and power of the Spirit, as radically as Jesus did...with similar and "even greater" results! If JESUS never did anything in and of Himself (John 5:19 and 30), who do we think WE are?

When Jesus asked, in Mark 5:30, "Who touched me?," did He mean it, or was this a test? If "Spirit Christology" is true, one could answer the former, without sacrificing an iota of essential, foundational evangelical theology. When Jesus said even He (Matthew 24:36) did not know the day or hour of His return, was that a lie?. No, and this "lack of knowledge" on the part of a member of the all-knowing Trinity poses no problem. I would propose that He knows now, but He chose not to know on earth. This was all part of His modeling a complete self-emptying. This, though, is core to my third question:" How consistent and complete is this theology.? Did Jesus ever do anything 'on earth as God', even though He was God? And Lord, is this profound truth so profound that to miss it allows us to miss the 'normal' life you have intended for us?"

Whatever the ultimate answer to this question the Lord would give me, the bottom line question I keep hearing in the meantime. and "real time" is haunting: "Have I yet trusted as completely and recklessly as I could in the leading of the Father and the power of the Sprit? I almost don't even care if I do a greater work or not, I just want to be found faithful, and be an answer to Jesus' wild and waiting prophecy of John 14:12.

I love Dwight Edwards' penetrating, "must-be- wrestled- with" self-questions :

1. What have I done recently that could not be duplicated by an unbeliever, no matter how hard they tried?

2.What blatant evidence of the supernatural God has leaked out of my life?

Questions indeed!

-
--

Parables are to be read as "apples," as a way to get over the deadly disease of 'verse-itis"..

See also:

Apples, Oranges, and Mennonite Brethren: Set Theory" "

----------------------------------------------------------------

This is evidence for how meaningful the historical world context can be,
This is especially true in parables..

----
speaking of parables:

A parable is a succinct story, or word-picture/picture in words.. in prose or verse, that illustrates a lesson. It is a type of analogy.^[1].

..The word "parable" comes from the Greek παραβολή (parabolē), meaning "comparison, illustration, analogy",^[3] ...often comparaing two items that seem incongrous, disparate, and have nothing to do with each other... Christian parables have recently been studied as extended metaphors,^[5] ..
Unlike the situation with a simile, a parable's parallel meaning is unspoken and implicit, though not ordinarily secret...The New Testament parables are thought by scholars such as John P. Meier to have been inspired by mashalim, a form of Hebrew comparison. The Tanakh contains only five parables;

the New Testament dozens.
-Link

More:

“The greatest thing by far is to be master of analogy....it is also a sign of genius, since a good metaphor implies an intuitive perception of the similarity in dissimilars.”
(Poetics, 1459 a 5-8, "The Basic Works of Aristotle")

If Jesus "never opened his mouth once (at least to 'outsiders') without speaking an analogy-metaphor-parable," (Matt 13:34-35).. what a genius!

And then surely the essence of genius is to do the same: our primary job as interpreters/communicators is to find, exploit, and communicate connections between two apparently unrelated things; modeling the great connectedness of all things in the Freakonomic Kingdom.

"Prophets are characteristically masters of metaphor. Metaphor is the witness of language to the interconnectedness of all things visible and invisible….When prophets use metaphor, we get involved with God whether we want to or not, sometimes whether we know it or not…. If we are lucky, a prophet, one of the descendants of Hosea, or Jonah, or Habakkuk, shows up and with the simple expedient of a metaphor, said or sung, drags us outside into the open air when all the stuff we are studying is alive and moving and colliding with us. For many these days, it is U2 that shows up.”
-Eugene Peterson , Preface to "Get Up Off Your Knees : Preaching the U2 Catalog"

One preacher says:

What we need are people who will approach the text and say, "God, what do you want to unleash here?" The guiding principle is the text, and you've encountered the living, sacred Word, and you're going to explode if you don't share what's happened in you, as opposed to Well, I guess I have to start it this way. You don't. I have to have an intro. Prove it. Maybe some teaching people have no idea where you're going until the last minute, and maybe that's why it works.

When Jesus tells the parable of the Good Samaritan, everybody thought it was going to be a Pharisee who stops, and a Samaritan stops. Get it? He has them. He's working them over.

Sometimes I intentionally have three teachings going at the same time. I want you to be wondering, That has nothing to do with what you're saying now. I have no idea And then at the end, oooh. If you don't get that oooh, you're in trouble.

I've been wrestling with this lately. God makes the world in six days; rests on the seventh. Six days, seven. Six, one. Six, one. There is a rhythm to six days on and one day off. I started thinking about drummers and how drumming is all about the spaces. It's all about hitting it and then backing off. Music and beat and meter and drum are a reflection of how God made the world. If you don't take that day and live according to the beat God has put in creation, your song isn't going to be good. When the drummer is off, the whole song falls apart. Rhythm is something that's built in; it's elemental to life.

Everybody I come in contact with, I say, "Check this out. Think about this. Sabbath and drums." I get something like this, and I can't shut up about it. By the time I get to share it with people, I will have told the person at the gas station. I will have told the person at 7/11—everybody I come in contact with. "Check this out. Sabbathdrums." -full article here

--

Remember that:

"the one primary point
                                        of a parable
is that
                              a parable has
      one primary point"
(Note that is a chiasm!).

Remember the "Teenage Affluenza" video that we watched, for which you used
terms like:

subversive
satirical
abductive
interactive
juxtaposing
convicting
comedic
abductive
pointed
ironic
interactive
offensive (to some)

in describing? These are all great sub-definitions of a parable.

Watch this clip ("Ignatius,World's Greatest Youth Pastor,") and discuss how it is like a parable:

Unless we use words like subsversive, etc,
we may have missed the point..

-------------------------------------
HERE ARE SEVERAL HELPFUL TAKES ON HOW TO READ AND INTERPRET PARABLES:

(Be familiar with Stein's "Four Keys" and "Three Reasons"..section #1below..for the midterm)

1)Stein's Chapter Three of"The method and message of Jesus' teachings" is classic,
the entire text of chapter three is here (pp, 33-59), see especially pp. 51-55,
the main categories of which are copied below:

Four Keys to Interpreting a parable:

I. Seek the one main point of the parable.
II. Seek to understand the Sitz im Leben (historical world) in which the parable was uttered
III. Seek to understand how the evangelist interpreted the parable
IV. Seek what God is saying to us today (contemporary world) through the parable.

This info is also found in his "AN INTRODUCTION TO THE PARABLES OF JESUS."
Chapter 4, page 42-71 here
------

Stein gives "Three Reasons for Parables":

1). To conceal teachings from those on the outside:
as Jesus faced threats and opposition from Sadducees, Pharisees, Romans, and
the crowds. It was a means of timely self-preservation, and to avoid
charges and accusations.
b. Passages like Mark 4:10-12 and Matt 11:25-27 tell us that there was an
intentionality to conceal certain truths from some, and reveal it to others.
Faith is a divine gift, and the Bible does contain elements of ‘divine
hardening’ of those whose hearts are turned against God (see Romans
11:25-32)

2)To reveal/ illustrate teachings – both “inside” and “outside” (Mark 12:12)

3) To disarm his listeners. Thus, a “backdoor” teaching device to overcome hardness
of heart. This is oftentimes the zinger element of effective parables; there is a
sudden shift in identity or plot-change which turns the story on its ear.
a. Consider an OT parable – Nathan and King David in 2 Sam 12:1-4, 7.
b. Consider the parables of Luke 15 (Lost Sheep, Lost Coin, Lost Son) –
which disarm the Pharisees into rethinking their protest of 15:2.
Link, this helpful article

-------------------------------------------------------------
2)Mark L. Bailey's "Guidelines for Interpreting Jesus' Parables":

1)Understand the Setting of the Parable

Historical Setting

Cultural Setting/"Oriental Exegesis."

2)Uncover the Need That Prompted the Parable

Analyze the Structure and Details of the Parable

3)State the Central Truth of the Parable and Its Relationship to the Kingdom

The Central Truth
Relationship to the Kingdom

4)Respond to the Intended Appeal of the Parable

-LINK

--------------------------------------------------------------------------
3)K.R. Snodgrass in Dictionary of Jesus and the Gospels:

1)Seek the main point(s) of the parable. Seek allegorical significance in the details
of the parable only if the context (either Jesus or the New Testament writer
suggests allegory is involved) invites you to do so.

2.) Seek to understand what Jesus meant when he uttered the parable in the original
setting of the hearers.
a. Analyze the sequence, structure, and wording of the parable, including any
parallels in the other Gospels.
a. Note cultural or historical features in the parable that provide insight.
b. Listen to the parable in the context of Jesus ministry.
c. Determine the function of the story as a whole in the teaching of Jesus and
the New Testament.
d. Determine the theological significance of the story.
e. Pay special attention to the end of the story.

3) Seek to understand how the writer intended the parable to function in his Gospel
and in the lives of his readers.

see page 14 here, based on p. 597ff in "Dictionary of Jesus and the Gospels here

-----------------------------

4)"The hermeneutical spiral: a comprehensive introduction to biblical ...

"
byGrant R. Osborne Chapter 11, pp. 235-250 here (note: the last few oages of the chaoter are mising)
G

---------------------------------

For those interested in an
amazing, creative,
hilarious, provocative,
profound
book on the parables, test-drive
"Kingdom, grace, judgment: paradox, outrage, and vindication in the parables of Jesus"
by Robert Farrar Capon:
Pages 1-32 strongly recommended, SCROLL DOWN:

....or hear his podcast on The Prodigal Son here.

---
Since parables and metaphor have a close relationship,
and since we have talked about gnosticism,
this quote from Eugene Peterson helps us get how offensive Jesus' parables were to religious folk:

"gnostics delight in secrecy. They are prototypical insiders. They think that access to the eternal is by password and that they know the password. They love insider talk and esoteric lore. They elaborate complex myths that account for the descent of our spiritual selves into this messy world of materiality, and then map the complicated return route. They are fond of diagrams and the enlightened teachers who explain them. Their sensitive spirits are grieved by having to live surrounded by common people with their sexual leers and stupid banana-peel jokes and vulgar groveling in the pigsty of animal appetite. Gnostics who go to church involuntarily pinch their noses on entering the pew, nervously apprehensive that an insensitive usher will seat a greasy sinner next to them. They are however enabled to endure by the considerable compensation of being ‘in the know’ (gnostic means ‘the one who knows’). It is a good feeling to know that you are a cut above the common herd, superior to almost everyone you meet on the street or sit beside in church.
It is inevitable that gnostics will boycott the creation theater and avoid its language as much as possible, for metaphor is an affront to their gossamer immaterialities and inner-ring whispers, a loud fart in the salon of spirituality.” (Answering God, 75-76)

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Kraybill, from your Upside Down Kingdom textbook:

"the parables sizzle into the minds of the religious heavyweights:
your attitude is the opposite of God's" p. 158
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Matthew is TRIPLE X:

see xxxchurch.com

Suggested Chiasms related to Matthew 13/Parables:

1)in a small subset of Matthew 13 (which may well be the very center of the whole book, thematically and chiastically (Below from Thomas Clarke)

"I first noted chiasm by looking at the footnotes regarding Isaiah 6:10 in NIV Study Bible. In the parallel verses from Matthew 13:15, see if you can identify the levels:

For this people’s heart has become calloused;
they hardly hear with their ears,
and they have closed their eyes.
Otherwise they might see with their eyes,
hear with their ears,
understand with their hearts …

Let us identify the nouns. They are as follows:
•
People
•
Heart
•
Ears
•
Eyes
•
Eyes
•
Ears
•
Hearts

Did you see the three levels of the chiasm? With the exception of the word “people,” they all have pairs. Did you see the center point? I sense that this verse is speaking about spiritual blindness. What about you?

Here then is the presentation of this first example of chiasm,

on chart on p. 28 here"

(Thomas Clarke)

2)A chapter-wide chiasm:
(Mark Bailey):

Sower and the Soils (vv. 1-9)

Question by Disciples/Answer by Jesus (Understanding) (vv. 10-

17)

Interpretation of the Sower and the Soils (vv. 18—23)

Tares (vv. 24—30)

Mustard Seed (vv. 31—32)

Leavening Process (v. 33)

Fulfillment of Prophecy (vv. 34—35)

Interpretation of the Tares (vv. 36—43)

Hidden Treasure (v. 44)

Pearl Merchant (vv. 45—46)

Dragnet (vv. 47—48)

Interpretation of the Dragnet (vv. 49—50)

Question by Jesus/Answer by the Disciples (Understanding) (v. 51)

Householder (v. 52)⁶

Verses 13-17, a subsection of the entire structure, can be ar-

ranged as follows.

Therefore I speak to them in parables

A. Because while seeing they do not see, and while hearing they do

not hear, nor do they understand

B. And in their case the prophecy of Isaiah is being fulfilled,

which says,

C. You will keep on hearing, but will not understand,

D. And you will keep on seeing, but will not perceive;

E. For the heart of this people has become dull,

F. And with their ears they scarcely hear,

G. And they have closed their eyes

G.' Lest they should see with their eyes,

F.' And hear with their ears

E.' And understand with their heart and return,

and I should heal them.

D.' But blessed are your eyes, because they see;

C.' And your ears, because they hear.

B.' For truly I say to you, that many prophets and righteous men

A.' Desired to see what you see, and did not see it, and to hear what

you hear, and did not hear it.⁷

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3)SUGGESTED BOOK-WIDE CHIASM OF MATTHEW,see page 9 here, (or below) a chiasm making chapter 13 the center of book:

A. Demonstration of Jesus' Qualifications as King (chaps. 1—4)
B. Sermon on the Mount: Who Can Enter His Kingdom (chaps. 5—7)
   C. Miracles and Instruction (chaps 8—9)
   D. Instruction to 12: Authority/Message for Israel (ch. 10)
   E. Opposition: Nation Rejects King        (ch 11—12)

     F. Kingdom Parables: K Postponed (chap. 13)

   E.' Opposition: Nation's Rejects King (chaps. 14—17)
   D.' Instruction to 12: Authority/ Message for Church (c.18)
   C.' Miracles and Instruction (chaps. 19—23)
B.' Olivet Discourse: When Kingdom Will Come (chaps. 24—25)
A.' Demonstration of Jesus' Qualifications as King (chaps. 26—28)"32

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ERE"S WHAT WE"LL DO IN CLASS 2/24 for your Parable Presentations assignments (You do not have to work ahead and prepare for this, but if your party would like to, it would be useful. Note: info below was previously given on the bottom of the 2/10 post, but we have gave even more help today).

>)Sit at the table marked by your party name.

>>>From 11-11:11:30

For the first fifteen minutes read, as a group, the parable assigned to you. Discuss it, use some "three worlds theory" to decide what you think the main point is. Consider the literary context: what comes before/after the parable, etc. Take into consideration any info from the "historical world" you may be aware of; you might want to peek at what the Bible Background Commentary has to say about yout parable (linked below, and one is in class to be shared).

(Note: you are not reading as if you were a member of your "party" this time)

Sadducees Party
The Lost Sheep, Matthew 18:12-14, see whole chapter for context here
(see pages in the BBC here)

Pharisees Party
The Good Samaritan Luke 10:25-37, see whole chapter for context here
(see pages 217-218 in the BBC here)

Zealots Party

The Friend at Midnight, Luke 11:1-13, see whole chapter for context here
(see page 218-220 in the BBC here)
Essenes Party
The Prodigal Son ,Luke 15: 11:32, see whole chapter for context here
(see page 232-233 in the BBC here)

For the last fifteen minutes , discuss and prepare to act out (in NO MORE THAN 3 MINUTES) a modern-day version of the parable: a modern-day situation, modern-day characters. In other words, if Jesus were telling this parable to us today, how might he get his point across to our world? [NOTE: there is a difference between simply changing a few elements to set the same story in modern terms, and using a different story to communicate the same message. The point of this activity is the latter.]

Remember, Stein offers these three possible reasons Jesus teaches in parables:

1. To conceal his teaching from those “outside”

2. To illustrate and reveal his message to his followers

3. To disarm his listeners—they force a response somehow, leave you wrestling, are provocative

,,
>>>

Three minute presentations in class! Read the parable to the class, and then give your presentation .

Remember this video?
(if it doesn;t show below,click here

Prodigal Son..retold in rap and mime.some amazing students of mine re-enacted The Prodigal Son, as Jesus might tell it today..Let's just say it's now about an Italian family whose dad owns a pizza parlor..and the prodigal got " hella hungry"...but it must be seen! — with Christian Bergthold.

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CHURCH PLANTS:

STARTING CHURCHES

Design an ad for a new church. The ad should include:

-Name of church
-Vision or mission or purpose statement
-When and where it will meet
-A logo, illustration, picture, or symbol
-Anything else important to include

The catch: Don't just design the church however you think one should look like; but use only the information in the following texts to guide you:

Matthew 16:13-20
Acts 2: 42-47
Acts 4:32-37
Romans 12:1-3
1 Corinthians 12:27-31
1 Corinthians 14:26-32
Ephesians 4:1-13

I loved your churches:

homework as per syllabus and moodle (HINT: Focus on the Isaiah readings as The Servant Songs worksheet is based on Isaiah)..with one exception;
Remember the terms quiz has been replaced with the signs quiz:

First ten (see Week 1 post)
1)Three Worlds; see above
2)Bounded set
3)Centered set
4)Fuzzy set
5)Chiasm
6)Inclusio(n)
7)Recurrence
8)Intertextuality/Hyperlinking
9)Venn it
10)Subversion of Empire

11-12 See Week 2 post:

11 Drop Down Box
12 Shift/Hinge
13 Six Degrees of separation
14 Kingdom
15Kenosis/self-emptying
16 Units
17 Generalization/Particularization
18 Remix/Revisitation
19 irony!
20 Sign
--------

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Extra credir: Have a Chiasm Contest and see which party can identify the most chiasms in these Matthewscriptures
(watch our for versitis and chasmania)

PHARISEES:
3:11-12
3:14
4:4

SADDUCEES:
5:1
5:45
5:27-28

ZEALOTS:
7:1
7:6
7:18

ESSENES:
10:16
10:40
11:5
11:28

Bib 314 fresno spring 13

Pages

Monday, April 8, 2013

Week 3: Jesus the Teacher/Signs Wonders and Mighty Deeds/Parables