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Salem Church of Darmstadt Lenten Bible Study Series 2019 the Account of Christ's Passion As Told by Matthew Session 2 - March 19, 2019

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Salem Church of Darmstadt Lenten Bible Study Series 2019 the Account of Christ's Passion As Told by Matthew Session 2 - March 19, 2019 Salem Church of Darmstadt Lenten Bible Study Series 2019 The Account of Christ's Passion as told by Matthew Session 2 - March 19, 2019 Tonight’s Text: Matthew 26:6-13 This story of the anointing at Bethany is told also by Mark and by John. Mark's story is almost exactly the same; but John adds the information that the woman who anointed Jesus was none other than Mary, the sister of Martha and of Lazarus. Luke does not tell this story; he does tell the story of an anointing in the house of Simon the Pharisee (Lk 7:36-50), but in Luke's story the woman who anointed Jesus' feet and wiped them with the hair of her head was a notorious sinner. William Barclay, Daily Study Bible 1. What do you know about Mary of Bethany, the sister of Martha and Lazarus? _________________________________________________________________ _________________________________________________________________ Bethany Βηθανίᾳ, “Bethany,” was a village on the Mount of Olives nearly two miles east of Jerusalem. Hagner, D. A. (1998). Matthew 14–28 (Vol. 33B, p. 757). Dallas: Word, Incorporated. Jesus made Bethany his headquarters during his final week of ministry in Jerusalem (Mark 11:11, 12 ; Matt 21:17; cf. Luke 19:29). Bethany marked the last station for the pilgrim traveling from Jordan to Jerusalem. Prior to his “triumphal entry” into Jerusalem, Jesus sends some of his disciples to Bethany in order to secure the donkey upon which he will ride into the city (Mark 11:1). The modern town at this site is called El-ʿAziriyeh by its Muslim inhabitants, reflecting the traditional linkage with Lazarus. Luke 24:50 records Bethany as being in the vicinity of the Ascension of Jesus Christ. Archaeological investigations have taken place at Bethany under the direction of the Franciscans (1949–53). A series of churches dating back to the 4th century a.d. were uncovered. The tomb of Lazarus was also located. Perkins, L. J. (1992). Bethany (Place). In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 1, p. 703). New York: Doubleday. 1. Lazarus was raised and at this dinner (see John 12) but he eventually died like everybody else. They have located his tomb. Why did he have to die again? _________________________________________________________________ _________________________________________________________________ Simon the Leper If Simon had been a "leper" (nicknames usually had some basis but were not always meant literally; e.g., a tall family was nicknamed the "Goliaths"), he was certainly not one by this point; no one would have joined him for dinner if he had been. Jesus may have healed him. Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Mt 26:6). Downers Grove, IL: InterVarsity Press. Jesus, like the Baptist (11:8) and unlike his enemies (26:3), is not to be found in an aristocrat’s palace. He was at Bethany (21:17) in the house of Simon the leper (cf. 21:14), Smith, R. H. (1989). Matthew (p. 301). Minneapolis, MN: Augsburg Publishing House. Matthew Henry: It was in Bethany, a village hard by Jerusalem, and in the house of Simon the leper. Probably, he was one who had been miraculously cleansed from his leprosy by our Lord Jesus, and he would express his gratitude to Christ by entertaining him; nor did Christ disdain to converse with him, to come in to him, and sup with him. LEPROSY — a slowly progressing and incurable skin disease. In the Bible the word “leprosy” refers to a variety of symptoms. Modern medicine now recognizes that some of these symptoms belonged to diseases other than leprosy. There are several types of leprosy. Biblical leprosy was most likely a severe type of psoriasis, a form of the disease relatively rare in modern times. Old Testament Law was quite detailed in its instructions regarding recognition and quarantine of leprous persons. The Bible never implies that leprosy can be cured by nonmiraculous means, even though it does contain guidelines for readmitting cured lepers into normal society. The Old Testament contains no references to treatment or remedy. Jehoram’s exclamation “Am I God, to kill and make alive, that this man sends a man to me to heal him of his leprosy?” (2 Kin. 5:7) implies the belief that leprosy could be cured only by a miracle. Leprosy is a chronic, infectious disease characterized by sores, scabs, and white shining spots beneath the skin. Modern medicine has all but eliminated the disease after learning proper methods of treatment. Youngblood, R. F., Bruce, F. F., & Harrison, R. K., Thomas Nelson Publishers (Eds.). (1995). In Nelson’s new illustrated Bible dictionary. Nashville, TN: Thomas Nelson, Inc. Because of the dreadful effects of leprosy and the isolation it brings, many see it as a picture of sin. But that is not a primary connotation in Scripture. It far more symbolizes the tragic element of life and human vulnerability. Ryken, L., Wilhoit, J., Longman, T., Duriez, C., Penney, D., & Reid, D. G. (2000). In Dictionary of biblical imagery (electronic ed., p. 507). Downers Grove, IL: InterVarsity Press. 1. Life is tragic. What relation, if any, is there between sin (moral evil) and sickness, natural disasters, and other acts of nature (natural evil)? See Genesis 3:17; Romans 8:20ff _________________________________________________________________ _________________________________________________________________ 2. What was the point of the signs and wonders preformed by Jesus (healing a man of leprosy, raising a man from the dead)? Why was Jesus a wonderworker? _________________________________________________________________ _________________________________________________________________ The Setting There is no conflict between this account and John 12:1, “Now six days before the Passover Jesus came to Bethany.…” The time indication in Matt. 26:2, “after two days” does not apply to the anointing at Bethany (verses 6–13). At verse 6 Matthew begins to tell a new story. To do so he must go back a few days, to the preceding Saturday evening, when a supper was given at Bethany in honor of Jesus. Present at this supper were at least fifteen men: Jesus, The Twelve, Lazarus (John 12:2), and a certain Simon, mentioned only here (Matt. 26:6) and in Mark 14:3. The idea readily suggests itself that the supper (or “dinner” if one prefers) was prompted by love for the Lord, specifically by gratitude for the raising of Lazarus and for the healing of Simon, the man who had been a leper, is still called “Simon the leper,” but had presumably been healed by Jesus. It was at the home of this Simon that the dinner was given. From John 12:2 we learn that Martha, the sister of Mary and of Lazarus, was serving, while Lazarus was one of those reclining with Jesus. Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Matthew (Vol. 9, p. 898). Grand Rapids: Baker Book House. Instead of proceeding straight to the answer to the authorities’ dilemma, Matthew, following Mark, first relates a story which stands dramatically over against the atmosphere of intrigue and hostility in vv. 3–5, 14–16. (In placing the story here Mark followed his frequent ‘sandwich’ technique, where one story is inserted into the middle of another to draw attention to the way one interprets or balances the other.) It is a story of anointing, which must inevitably suggest the Messianic mission of Jesus (‘Messiah’ = ‘anointed’); and it shows Jesus prepared for his death in fulfilment of that mission. So behind the human plots of the priests and Judas stands Jesus’ deliberate acceptance of Messianic suffering. France, R. T. (1985). Matthew: an introduction and commentary (Vol. 1, pp. 365–366). Downers Grove, IL: InterVarsity Press. In similar fashion the story of the magi approaching Jesus with their gifts (2:7–12) is embedded in the account of Herod’s murderous scheming (2:1–6, 16–18). (In fact, numerous motifs of the birth and infancy narrative are echoed here at the end of Matthew’s book.) Smith, R. H. (1989). Matthew (p. 301). Minneapolis, MN: Augsburg Publishing House. 1. This dinner was given in gratitude for what Jesus’ had done. The Heidelberg Catechism places the new life of the Christian and the Ten Commandments at the end of the catechism under the title Gratitude. What do you think they did that? _________________________________________________________________ _________________________________________________________________ The Woman We disciples who are grieved by the failure of every single one of our male spiritual predecessors to stand with our Lord in his time of testing (vv. 40–56) can at least find some solace in the love shown by the women disciples (v. 7; 27:61; 28:1; compare Mk 15:40–41). Although the threat to their safety may have been less grave, they nevertheless put us men to shame in the passion narrative. By contrast, it is male disciples here (Mt 26:8) who oppose the woman who anoints Jesus, more clearly than in Mark (Mk 14:4) Keener, C. S. (1997). Matthew (Vol. 1, Mt 26:6). Downers Grove, IL: InterVarsity Press. Strangely, the woman remains unnamed (perhaps just because she was a woman; see E. Schüssler Fiorenza) despite the emphasis at the end of the passage concerning the story being retold in memory of her (v. 13; in John, where the last point is not made, the woman is identified as Mary, sister of Martha and Lazarus [John 12:3]). Hagner, D. A. (1998). Matthew 14–28 (Vol. 33B, p. 757). Dallas: Word, Incorporated. This act of devotion by Mary, who is a true heroine in this narrative, contrasts with the treachery of the villains—the religious leaders and Judas. Matthew and Mark’s accounts make thematic use of this event without claiming that it occurred at a certain time in the week.
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