Exegetical Report 2 - Mattew12:1-15, Jesus redefining Sabbath, Matthew's Seminar. LSTC, Spring 2023

 Exegetical Report 2 – Kalpana Sharma

I.                Outline:

                 i.          Jesus a better lawgiver redefined Sabbath observance. (eating, working, lawful/unlawful) (Matt. 12:1-15))

A.    Jesus and his disciples pass through a grain field on Sabbath. (v. 1a) Hungry disciples pluck grains and eat (v. 1b.)

B.    Pharisees notice, "inform" and remind Jesus of 'unlawful' activities that the disciples were engaged in. (v2)

C.    Response and 'discourse': Jesus counter-argues and reminds them of a past seemingly 'unlawful' action and other older traditions. He takes it as a teaching moment and puts the Sabbath with the circumstance in its proper perspective from God's viewpoint. (v. 3-5)

D.    Jesus reminds us of God's desire for mercy and not sacrifice. (v.7)  

E.     Jesus claims to be of more significance and above the law (v. 6. and 8).  

               ii.          The Sabbath issue continues with the healing scenario. (9-14)

A.    Jesus transitions from the grain fields to the synagogue. (v9)

B.    Pharisees see a man with a withered hand, instigate whether healing was lawful on Sabbath (v. 10), and take the Sabbath legalism to a new level with the sole intent of accusing Jesus.

C.    Jesus responds, probes, and still uses it as a teaching moment by narrating a story and reaffirming the lawful deeds to be done on Sabbath (v.11-12). Jesus calls the man to stretch out his hand (v. 13a). The man stretches out; the hand is restored like the other. (v.13b).

D.    Pharisees who opposed healing, go out and [on the very Sabbath) have no qualms about devising a plot to kill Jesus (V14).

II.              Exegetical Issues

A.    Boundaries, Placement, Function of the Passage in its Context

1. The most-immediate section before 12:1-14 passage:

i)      Compared to many added rules and regulations of Pharisees, Jesus' call in Matt.11:28-30 to the weary and those burdened with heavy load, offers a viable alternative. His yoke is easy and his burden is light.

ii)    The first encounter is the grain field, and the second is the Synagogue. Sabbath law redefining occurs by 'breaking' the rigid pharisaic laws in both incidents. Talbert mentions that the place changes but not the dispute (Talbert, 152, kindle).

iii)  The later passage after 12:1-14 is about Jesus being aware of their plot to kill him and departing. People continue to follow. He continues to heal them (v15) and, understandably, orders them not to make him known (v. 16).

iv)   The passage 12:17-21 quotes prophet Isa.42:1-7 fulfillment of the "Beloved, well-pleasing, chosen Servant who is about doing justice to gentiles. He does not argue or cry in the streets protesting. He does not break the bruised reed nor quench a smoldering wick until justice wins. Gentiles hope in his name," fits well with 11:28-30's easier yoke, lighter burden offer, and mercy taking over rigidity in 12:1-14.    

2.     The immediate context: Chapter 11: 1-30 is about the unbelieving folks unwilling to listen to John the Baptist, who solemnly presented the message or to Jesus, who came 'eating and drinking' (11:17-19). The woes were pronounced on the unbelieving cities (11: 20:24). Jesus thanks the Father for hiding from the intelligent and revealing to infants and asserts knowing and being close to God. (11: 25-27)  Later, Jesus continues the healing ministry. He is accused of working with Beelzebub, the demon's ruler.

3.     The larger context:

i)      Jesus challenged a made-up legalistic system that kept people in bondage, redefined it, and offered a doable alternative.

ii)    The opponents' hypocrisy, unbelief, and unwillingness are revealed. Neither fasting nor feasting would convince them. They justify plotting to kill, but not heal on Sabbath.

4. The function is as a better lawgiver Jesus' assertive action with an authority. Do away with legalistic unfounded ungodly rules and instead do the necessary and good on the Sabbath. Moreover, see God's heart for mercy and not sacrifice.

B.    Textual/Translation Problems.

·  In Lk. 6:1-5 and Mk. 2:23-28, Jesus defends only with David's incident. Matthew adds other details of older traditions from Ex. 25:30, Lev. 24:5-9, Deut.23:25 as well as Hos.6:6 about God's desire for mercy. Matthew's Jesus asserts self-preeminence.  

·  Regarding the man with the withered hand, Luke writes about Pharisees watching and seeing what Jesus would do to accuse him. Luke records Jesus knowing their thoughts and asks the man to stand up.

·  In Matthew, the Pharisees ask if it is lawful to heal on the Sabbath. In Mk. 3 and Lk. 6:6-11, Jesus instigates whether it is lawful to heal on the Sabbath.

·  Mark records the Pharisees' silence and Jesus' anger at their hard hearts. 

·  Lk. 6:5 records Jesus probing: if their child or ox had fallen in a well and if they would not immediately pull it out on Sabbath. Matthean Jesus asks if a sheep falls into the pit.

·  Mk. 2:26 mentioned Abiathar as a High Priest when David was given the holy bread to eat, while 1 Sam. 21:1-6 narrative mentions Abimelech as the priest giving bread. Bart Ehrman wrote a paper about Abiathar, and Abimelech discrepancy using historical criticism. His professor stating that perhaps Mark or Jesus were wrong on this affected Ehrman's stand on defending the Bible's inerrancy tradition.

·  In Mk. 2:27, Markan Jesus clarifies that the Sabbath was made for humankind; humankind was not made for the Sabbath. The system is for us; we are not there for the system. Jesus openly challenges the legalistically rigid tradition.

·  While Matt.12:15 records Jesus departed, Mk 3:7, records Jesus departed to the Sea of Galilee side, and Lk. 6:12 mentions that in those days, he went to the mountain to pray for an overnight prayer time.  

C.    Issues of Interpretation.

Boxall mentions, "The Pharisaic interpretation of the Sabbath laws, by contrast, lacks mercy and would permit the disciples to starve. This distinctive Matthean version of the story seems carefully designed to minimize any suggestion that Jesus or his disciples violate the Sabbath per se."[1]

Talbert writes, "Work on the Sabbath was forbidden (Exod. 20:10; Deut. 5:14). Harvesting on the Sabbath was considered to be working on the Sabbath (Exod. 34:21; m. Shabb. 7.2). The Pharisees in 12:1–8 apparently regard picking the grain heads as harvesting and hence as unlawful work." Talbert further mentions: "Either the argument of 12:1–8 aims to highlight Jesus’s authority to define appropriate Sabbath behavior, or the unit functions to depict Jesus’s discernment of the Sabbath’s intent. To decide between them, one must focus on Jesus’s reply in 12:3–8. Formally, Jesus’s response consists of two examples from Scripture (12:3–4; 12:5–6) followed by the basis for his position (God’s words, 12:7) and ending with his summation of the argument (12:8; J. Hicks 1984). Human need takes precedence."[2]

The issue was still unresolved. The synagogue has a setting with a withered hand man, question, response, and reaction. When the opponents in Matthew ask the question whether healing is lawful on Sabbath, they are set in their rabbinic tradition that consistently forbade any work or stretching except when life was in danger, "this overrides the Sabbath (m. Yoma 8.6)"[3]. When Jesus talked about a sheep, rabbinic tradition allowed assisting the sheep to get out but "Qumran community regulations were more severe: do not lift the animal out (CD 11.13–14).[4] Of course, the animal will be lifted out. Any sensible person understands Jesus' response. Jesus just asks to stretch out the hand without touching or raising the hand. God healed him. Jesus created havoc in their system and they went away angry conspiring to kill him. Did Jesus just flee, go to the mountain to pray overnight or go to the side of the sea of Galilee and continue his ministry of healing?

D.    Use of Sources or Tradition

·       To engage in a thought-provoking debate, the author makes both parties use older traditions, like conflicts in Greco-Roman traditions and scenarios.

·       The author shows Pharisees' objections using the literal and rigid traditional interpretation of Ex.20:8-11 Sabbath keeping.

·       Jesus implies Deut. 23: 25, "If you go into your neighbor's standing grain, you may pluck the ears with your hand, but you shall not put a sickle to your neighbor's standing grain" to make his claim that disciples are within lawful category.

·       Jesus further supports his claim by using the incident of David and his hungry men being given the holy bread by the priest in 1 Sam. 21:1-6.

·       Jesus additionally mentions the priests who broke the Sabbath tradition and were guiltless, as found in Lev. 24:5-9. "Jesus’ second argument is from the Law in general (Num. 28:9-10); technically, the priests violated the Law every Sabbath by the work that they did."[5]

·       Moreover, Jesus quotes Hos.6:6, "God desires mercy and not sacrifice." 

E.     Issues of Historical Context

The origins of Sabbath tradition: The Nelson's Pocket Bible dictionary explains Sabbath as "(Heb. "Cessation") The Israelites apparently adopted the calendar of the Canaanites...before the giving of the Ten Commandments established Sabbath as an ordinance forever. After the resurrection of Christ on the 1^st day of the week, the day came to replace the seventh as the Christian Sabbath. The Babylonians observed a day of rest, called Sabattu, described as a "day of rest for the heart." On that day, it was forbidden to eat cooked meat, to put on fresh clothes, offer sacrifices, ride in a chariot, and the like. It fell on the seventh, 14^th, 19^th 21^st, and 28^th days of the lunar month, the 19^th day being the 49^th day or the 7^th week, from the 1^st of the preceding month. The Babylonian account of the Creation makes the Creator say to the moon: "On the 7^th day half thy disk; stand upright with its first half on the Sabbath (Sabattu)."[6]

The Sabbath tradition to rest in Ex. 20:8-11 narrative mentions God's seven-day design in Gen. 2: 2-3. God rested on the seventh day after working six days. Therefore, the rest is wisely commanded by God.

The Deut. 5:12-15 tradition mentions resting on Sabbath is to undo the slavery, of the backbreaking labor of the Egyptian task masters. God commanded a day of rest for God's distinct people group and for all that belonged to them, including slaves, animals, land, etc. Just as any good system can be corrupted, over the years, the guardians of the law added more clauses than originally intended. The Pharisees selectively 'rested' on Ex.20:8-11 as in the letter of the law, literal and rigid way but not the spirit of the law. They exercised law without mercy and without profound understanding. Therefore, Jesus was undoing the additional requirements. Jesus intentionally challenged the status quo by doing good on the Sabbath God's way. However, any action from Jesus on Sabbath was a problem for the Pharisees, who had used a rigid historical tradition, controlled, and restricted the population unnecessarily; having a culture of legalistic rules in their social setting, to continue to be identified as a "set apart people group" in antiquity during the exile.  

F.     History of Interpretation/Consequences

·       The similar narrative of Matt. 12:1-14, is found in Mk 2:23-28, 3: 1-6, and Luke 6:1-11.  

·       In all the narratives, apparently, for Pharisees, it seemed debating and even plotting to kill seemed doable on Sabbath but not healing or satisfying hunger.  

·       Although Jesus redefined the Sabbath law, one of the Christian denominations called the Seventh Day Adventists strictly adhere to the Sabbath law and do not go to work on Saturday.

·       Many Reformed traditions have interpreted Sabbath keeping in such a way that people must not knit, not go out to eat at restaurants, not go on walks or do any recreational activities on Sundays either. Discretion would be required in this set of rules.

·       A chain of restaurants remains closed on Sunday, as they want employees and others to rightfully rest on one day of the week. 

III.            Significance for Theology and Ministry

As rest is essential, the hearers of that day must have been relieved to hear Jesus lighten up their load and burden. His Yoke is easy and his burden is light.

Some observe Sabbath and others do not. While backbreaking labor 24/7 will likely get people worn out, being a rigid Sabbatarian can be frustrating. A day of rest once a week is vital. The legitimate need of the hour and resources that do not conflict with major theodicy issues are good to use. Instead of total inactivity, Jesus advocates for merciful acts over legalistic rigidity. Today, in places like emergency rooms, hospitals, and transportation sectors staff work round the clock on shifts as essential services. People can be over-occupied even with religious activities. The Sabbath is made for humankind and not humans for the systemic rigid structure. Wise moderation is the key.

Like Ehrman, we continue to contemplate the textual inerrancy issue of Abiathar. However, some denominations like CRC hold a view that the Bible is infallible but not inerrant.[7]  "Inerrancy: The Bible is always true and without error about every subject it addresses (added in recent decades: "in the original manuscripts").  Infallibility: The Bible is inerrant within the scope of its purpose."[8]

I conclude by affirming the rest one day a week as God's good design as well as with the Matthean Jesus' quote: "So it is lawful to do good on the Sabbath” (Matt.12: 12b).

---

[1] Boxall, Ian. Discovering Matthew: Content, Interpretation, Reception (Discovering Biblical Texts (DBT)) (p. 132). Eerdmans. Kindle Edition..

[2] Talbert, Charles H.. Matthew (Paideia: Commentaries on the New Testament) (p. 151). Baker Publishing Group. Kindle Edition.

[3] Talbert, Charles H.. Matthew (Paideia: Commentaries on the New Testament) (pp. 152-153). Baker Publishing Group. Kindle Edition.

[4] Ibid.

[5] Bible.org, An Exposition on the Gospel of Matthew, 17: The Lord of the Sabbath, (Matt.12:1-14) https://bible.org/seriespage/17-lord-sabbath-matthew-121-14, accessed Mar.22, 2023.

[6] Nelson's Pocket Ref. Bible Dictionary, Thomas Nelson Inc. publishers, 1999, 1978, 1964 by Nelson-National, 229-230.

[7]Stack Exchange, Christianity, What are the differences between the CRCNA position on infallibility and the ICBI position on inerrancy? accessed March 22, 2023. https://christianity.stackexchange.com/questions/53140/what-are-the-differences-between-the-crcna-position-on-infallibility-and-the-icb

[8] Pastor Dan Roels, to the author in an email, Feb 23, 2020. 

 Bibliography

Bible.org, An Exposition of the Gospel of Matthew, 17: The Lord of the Sabbath, (Matt.12:1-14) https://bible.org/seriespage/17-lord-sabbath-matthew-121-14, accessed Mar.22, 2023.

Boxall, Ian. Discovering Matthew: Content, Interpretation, Reception (Discovering Biblical Texts (DBT) Eerdmans. Kindle Edition.

Pocket Reference Bible Dictionary. Thomas Nelson Inc. Publishers, 1999, 1978, 1964.

Stack Exchange, Christianity, What are the differences between the CRCNA position on infallibility and the ICBI position on inerrancy? Accessed March 22, 2023. https://christianity.stackexchange.com/questions/53140/what-are-the-differences-between-the-crcna-position-on-infallibility-and-the-icb

Talbert, Charles H.. Matthew (Paideia: Commentaries on the New Testament), Baker Publishing Group. Kindle Edition. 

Ⓒ Copyrighted @Kalpana Christian Sharma. 

Exegetical Report Infancy narrative Matthew 1:18-2:12 Grad school, LSTC, Spring 2023

Rolled Oats, Millet Flour, mixed Nuts and herb seeds Vegan Bread.

Rolled Oats, Millet Flour, mixed Nuts and herb seeds Vegan Bread. 

(Someone used Green buckwheat but I did not have so I used Rolled oats) 

1 cup Old Fashioned Whole Grain Oats, 1 cup Millet Flour, (I used Swad brand), 4 Tbsp ( 20 g), Flax Seeds, 2 tbsp, Coconut Oil, 0.50 cup, Sunflower Seeds Roasted and salted, 50 g, Pumpkin Seeds (roasted & salted), 1 tsp, Cumin Seeds, 1 tsp Coriander seeds (Optional), 1 tsp Turmeric powder, 1 tsp, ground, Cardamom, 1 and 1/2 cup (8 to 12 fl oz), Water, 1.50 teaspoon, Salt, 1 teaspoon, Baking powder,. 1 ounce, Dill Pickle seeds, Swad brand. tablespoon of sesame seeds. 

1. Soak ground flaxseeds in a cup and a half of water for 15 to 20 min. 

2. Mix Rolled Oats, millet flour, baking powder, salt, roasted pumpkin seeds, sunflower seeds, cumin seeds, dill (Suva) seeds, coriander seeds (Optional),  2 tablespoons coconut oil, cardamom, salt, turmeric powder and then add the soaked flaxseeds with water slowly and mix well. 

3. I lined up the 10-inch loaf pan with aluminum foil. If you prefer thin bread use a 10-inch loaf pan, but if you like thicker taller, you can use the smaller loaf pans. Sprinkle or brush oil to keep it moist. 

4. Add the whole bread mixture and level it well. Sprinkle sunflower seeds and pumpkin seeds, and I added a few Sesame seeds to coat the top of the bread and press it a little in the dough so it sticks well. 

5. Bake it at 350F. degree for 1 hour. 

6. Remove from the oven and cool it before slicing. Enjoy! 

- Kalpana aka KC

Nutrition Facts
Servings 14.0
Amount Per Serving
calories 149
% Daily Value *
Total Fat 9 g	14 %
Saturated Fat 3 g	16 %
Monounsaturated Fat 1 g
Polyunsaturated Fat 2 g
Trans Fat 0 g
Cholesterol 0 mg	0 %
Sodium 371 mg	15 %
Potassium 63 mg	2 %
Total Carbohydrate 14 g	5 %
Dietary Fiber 6 g	24 %
Sugars 0 g
Protein 5 g	10 %
Vitamin A	0 %
Vitamin C	0 %
Calcium	3 %
Iron	5 %
* The Percent Daily Values are based on a 2,000 calorie diet, so your values may change depending on your calorie needs. The values here may not be 100% accurate because the recipes have not been professionally evaluated nor have they been evaluated by the U.S. FDA.

Women in Matthew's Gospel are Noteworthy

Remembering the late uncle Samson Macwan

There are people of compassion and kindness who serve to uplift, inspire, and create optimism in others. Yesterday, November 11th, 2023, was Mr. Samson Macwan's funeral. He was 95 years old. Not related to many of us, yet everyone affectionately referred to him as "Samson Uncle." Samson uncle as someone said today, was a "Soft, warm-hearted" and pleasant gentleman who was respected in society. He faithfully gave rides to people and took them to church every Sunday, taught immigration and citizenship classes at the local community center and where possible reached out. He embodied the qualities of a beloved individual. He served and supported many people as a paternal and grandfatherly figure, mainly within the Gujarati Christian community and others within his range of influence. Many many people have fond memories and vivid recollections of his persona. Here is my two cents.

During a phone chat earlier this year, Samson uncle expressed both joy to hear from others and sorrow due to the loss of auntie. He communicated deep grief, and shed tears, as he wrestled with the tremendous emptiness experienced by the death of his wife last year. Despite the couple's opposing viewpoints on many matters, Samson uncle adeptly managed to maintain a harmonious equilibrium, being a devoted and faithful spouse, while also actively participating in and providing support to the community. I cherish special memories of Samson uncle's role years back in our family's dire situation.
Sixteen years ago, after losing a job and subsequently our condo, we faced eviction. Our future location was undetermined. It is notable, however, that when I called, Samson uncle listened, consulted his family members, and offered their basement/guest apartment at a reasonable amount on the same day. Additionally, we also volunteered, without being asked, to assist with yard work and other possible activities. At that time, the comradery was mutual. 

But at the end of that initial first month at their residence, the summer of 2007, Samson uncle's gracious, out-of-the-norm kind action left me awestruck. To my surprise, just as a dad would, Samson uncle came and gave us an exact cash sum. The objective of this cash was to satisfy the monthly financial commitment to Auntie, Samson uncle's wife. Unknown to me, it was generally known that Auntie upheld a strict policy about punctual payments. Samson uncle told us to pay him back when we got the funds. We paid that back to him in a day or two. But at that moment, my eyes had welled up with tears of thankfulness. It was a privilege to be in the presence of such an incredibly concerned soul.

Our families enjoyed occasional festive family fun times for nearly four years.

Our family is grateful to God for Samson uncle's kindness. In light of uncle Samson Macwan's death, his family and many community members experience bittersweet emotions, grieving yet reflecting on his remarkable life. He was a caring person who was characterized by a humble, joyful, and lighthearted disposition.

Mr. Samson Macwan, Photo credit: His Obituary page.

All copyright reserved@ Kalpana C Sharma

Vegan Basundi - Indian Dessert

 Veganized Basundi. 

Ingredients: Please use the dairy-free milk that you like. The denser, the better. The day I tried, I had Almond milk and Coconut milk, so I used 1/2 cup of almond milk and 2/3 cup of coconut milk. 

1 and 1/4 to 1 and 1/2 cups of plant-based milk (you can take two cups too). Try any dairy-free milk like Oatmilk or Soy etc..( do not worry if the consistency is thinner or thicker. The thinner consistency is called Basundi, while the thicker is called Rabdi.) So whichever way you can either thicken or make it thin. Adjust milk and flour accordingly. (I have not tried coconut flour, but instead of ground almond, you can try coconut flour too.)  

1 1/2 to 2 cups water. (If you use the thinner milk of the coconut, then adjust the milk accordingly.)

1/8 cup shelled raw pistachios (two tablespoons)

Few saffron strands (less or about 1/4 teaspoon) soaked in a tablespoon of lukewarm water, 

1/4 cup raw cashew nuts soaked in warm water for a few min. 

1/4 to 1/2 teaspoon ground cardamom. 

1/3 cup or as per your taste sugar

1/8 c (two tablespoons) Ground almonds to resemble flour OR coconut flour. (Two tablespoons)

A pinch of salt.

1. Mix the water (add less water if your coconut milk has solid and thin liquid), plant-based milk, cardamom powder, pistachio, cashew nuts, and saffron with the water socked in. Blend it in a blender at intervals like a few seconds, then a min, and then min and a half or two. Make sure it is mixed, and the nuts are smooth and blended well. It needs to be a smooth batter.

2. Put it on the stovetop and boil on medium-high heat (it took about 4 to 5 min. As it starts to heat up, stir it every few seconds. 

3. Add the remaining ingredients: (sugar, ground almond or coconut flour, salt, and keep boiling as it gets thicker.) 

4. Keep boiling it. After it reaches the desired consistency.
(The total time I boiled from step 2 was less than 15 min.)

5. Turn the gas off and let it cool. Garnish with the 1 and 1/2 tablespoons chopped almond and pistachio on top. Or serve it in the bowls and sprinkle the chopped nuts in individual servings. 

Enjoy! - Kalpana

(Based on Vegan Richa's recipe)