Texts in Conversation
In Matthew, Jesus teaches that not even the smallest part of the Torah will pass away, using language similar to Rabbinic tradition in Exodus Rabbah that teaches the permanence of every letter of the Torah.
Share:
2500 BCE
1000+ CE
Matthew 5:18
New Testament
16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven. 17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 18 I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place. 19 So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven!
Exodus Rabbah 6:1
Aggadah
Rabbinic
At that moment, the yod that is in yarbe went up and prostrated itself before the Holy One blessed be He and said: ‘Master of the universe, didn’t You say that there will never be a letter negated from the Torah? Behold, Solomon is revoking me. Perhaps today he will negate one and tomorrow another, until the entire Torah is negated.’ The Holy One blessed be He said to it: ‘Solomon and one thousand like him will be negated, and not one calligraphical embellishment will I negate.’
Date: 1200 C.E. (based on scholarly estimates)
Search:
Notes and References
"... The law's intention was important, and debates about this (against its mere wording) could be important in forensic rhetoric. Gentiles would also understand Jesus' warning against removing even the tiniest part of the law (5:18), though Jesus' illustration is specifically Jewish. The repetition of 'shall be called in the kingdom of heaven' in two clauses of 5:19 would be viewed as antistrophe, or epiphora; while Matthew might not have used such a label, repetition was rhetorically effective in his milieu as well ..."
Keener, Craig S.
The Gospel of Matthew: A Socio-Rhetorical Commentary
(p. 178) William B. Eerdmans Publishing Company, 2009
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
Your Feedback:
Leave a Comment
Anonymous comments are welcome. All comments are subject to moderation.