> I'm reading a textbook introduction (4th ed., 2000) to the Gospel of
> Matthew that seems enamored of Krister Stendhal's *The School of St.
> Matthew and its use of the Old Testament* (orig. 1954; Fortress Press,
> 1968). I had not heard much of this theory of Matthew before.
> The principle feature of interest to me was that he proposes that the
> Gospel of Matthew was the result of a *beit ha-midrash* led by a rabbi who
> had accepted Jesus as the Messiah. More specifically, this school is said
> to use *haggadic* midrash to interpret and explain tradition-- which
> includes traditions about Jesus. Some examples cited include:
> * 3:14-15
> * 26:52-54
> * 27:3-8
> * 27:19
> * 27:24-25
> * 27:51b-53
> * 27:62-66, 28:2-4,11-15
> The birth narrative is proposed as the biggest midrash of all.
> The two chapters on GMatthew in this text make no mention of Philip
> Alexander's essay on Midrash. Alexander's essay appeared around 1984, and
> made no mention of Stendhal's book.
> Robert M. Schacht, Ph.D.
> University of Hawaii
> Honolulu, HI
Didn't Michael Goulder pioneer the Gospel of Matthew as Aggadic Midrash?
(Goulder, M.: Midrash and Lection in Matthew. SPCK, London 1974). His
theory was highly publicised by Spong (Spong, J.S.: Liberating the Gospels:
Reading the Bible with Jewish Eyes. Harper 1997).
R.H. GUNDRY, The Use of the Old Testament in St. Matthew's Gospel, with
Special Reference to the Messianic Hope (NTS 18; Leiden 1967
K. STENDAHL, The School of St. Matthew and Its Use of the Old Testament
(Philadelphia 21968, orig. 1954)
Perhaps the tension between Alexander and Goulder is responsible.
P.S. Alexander, 'Midrash and the Gospels' in C. M. Tuckett (ed.) Synoptic
Studies, JSOT Press, Sheffield, 1984
San Marcos, Texas
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