As cited in the gospel of Matthew:
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Gospel of Matthew
Main articles:
Rejection of Jesus and
Blood curse
The
Gospel of Matthew is often evaluated as the most Jewish of the canonical gospels, and yet it is sometimes argued that it is anti-Judaic or antisemitic.
[27]
The Gospel of Matthew has given readers the impression his hostility to Jews increases as his narrative progresses, until it culminates in chapter 23.
[28] In chapter 21, the
parable of the vineyard, which is strikingly similar to Isaiah 5:1-30,
[29] is followed by the great "stone" text, an early Christological
interpretation of Psalm 118:
[30] "The stone that the builders rejected has become the cornerstone".
[31] The Old Testament allusions appear to suggest that the author thought God would call to account Israel's leaders for maltreating Christ, and that the covenant will pass to the gentiles who follow Christ,
[32] a view that arose in intersectarian
polemics in Judaism between the followers of Christ and the Jewish leadership.
[33] Then, in chapters 23 and 24, three successive hostile
pericopes are recorded. First, a series of
"woes" are pronounced against the Pharisees:
you testify against yourselves that you are descendants of those who murdered the prophets...You snakes, you brood of vipers! How can you escape being sentenced to hell?
— Matthew 23:31-33
[34]
Certain passages which speak of the destruction of Jerusalem have elements that are interpreted as indications of Matthew's anti-Judaic attitudes. Jesus is said to have lamented over the capital: "Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it...See, your house is left to you, desolate".
[35][36] Again, Jesus is made to predict the demise of the Temple: "Truly I tell you, not one stone will be left here upon another; all will be thrown down".
[37][38] Such visions of an end to the old Temple may be read as embodying the replacement theology, according to which Christianity supersedes Judaism.
[38]
The culmination of this rhetoric, and arguably the one verse that has caused more Jewish suffering than any other second Testament passage, is the uniquely Matthean attribution to the Jewish people:
His [Jesus's] blood be on us and on our children!
— Matthew 27:25
[39]
This so-called "blood guilt" text has been interpreted to mean that all Jews, of Jesus' time and forever afterward, accept
responsibility for the death of Jesus. Shelly Matthews writes:
In Matthew, as in many books of the New Testament, the idea that Christ followers are persecuted is pervasive. Blessings are pronounced on those who are persecuted for righteousness sake in the Sermon on the Mount; the woes against the Pharisees in Matthew 23 culminate in predictions that they will "kill and crucify, flog in synagogues, and pursue from town to town;" the parable of the banquet in Matthew 22 implies that servants of the king will be killed by those to whom they are sent.
[40]
Douglas Hare noted that the Gospel of Matthew avoids sociological explanations for persecution:
[41]
Only the theological cause, the obduracy of Israel is of interest to the author. Nor is the mystery of Israel's sin probed, whether in terms of dualistic categories or in terms of predestinarianism. Israel's sin is a fact of history which requires no explanation.
The term "Jews" in the Gospel of Matthew is applied to those who deny the
resurrection of Jesus and believe that the
disciples stole Jesus's corpse.
[42]