"Sharing many traditions and characteristics, the Gospel of Matthew, the letter of James, and the Didache invite comparative study. In this volume, internationally renowned scholars consider the three writings and the complex interrelationship between first-century Judaism and nascent Christianity. These texts likely reflect different aspects and emphases of a network of connected communities sharing basic theological assumptions and expressions." "Of particular importance for the reconstruction of the religious and social milieu of these communities are issues such as the role of Jewish law, the development of community structures, the reception of the Jesus tradition, and conflict management. In addition to the Pauline and Johannine "schools," Matthew, James, and the Didache may represent a third religious milieu within earliest Christianity that is especially characterized through its distinct connections to a particular ethical stream of contemporary Jewish tradition." "The contributors are Jonathan Draper, Patrick J. Hartin, John S. Kloppenborg, Matthias Konradt, J. Andrew Overman, Boris Repschinski; Huub van de Sandt, Jens Schroter, David C. Sim, Alistair Stewart-Sykes, Peter Tomson, Martin Vahrenhorst, Joseph Verheyden, Wim J. C. Weren, Oda Wischmeyer, Jurgen K. Zangenberg, and Magnus Zetterholm."--BOOK JACKET.

In his commentary on the letter of James, Hartin offers a unique approach toward understanding a much-neglected writing. Refusing to read the letter of James through the lens of Paul, Hartin approaches the letter in its own right. He takes seriously the address to the twelve tribes in the Dispersion" (1:1) as directed to Jews who had embraced the message of Jesus and were living outside their homeland, Israel. At the same time, Hartin shows how this letter remains true to Jesus' heritage. Using recent studies on rhetorical culture, Hartin illustrates how James takes Jesus ' sayings and performs them again in his own way to speak to the hearers/readers of his own world. Hartin examines the text, passage by passage, while providing essential notes and an extensive explanation of the theological meaning of each passage. The value of this commentary lies in its breadth of scholarship and its empathic approach to this writing. The reader will discover new and refreshing insights into the world of early Christianity as well as a teaching that is of perennial significance. Patrick J. Hartin was born and raised in Johannesburg, South Africa. He studied at the Gregorian University in Rome and is an ordained priest of the Diocese of Spokane, Washington. He holds two doctorates in Theology: in Ethics and in the New Testament, both from the University of South Africa. Presently he teaches courses in the New Testament and in Classical Civilizations at Gonzaga University. He is the author of eleven books, including: Apollos (Paul's Social Network series), James of Jerusalem (Interfaces series), and James, First Peter, Jude, Second Peter (New Collegeville Bible Commentary series), all published by Liturgical Press.

What does it mean for a group to speak of its identity and, in contrast, to speak about the “other”? As with all groups, early Christian communities underwent a process of identity formation, and in this process, intertextuality played a role. The choice of biblical texts and imageries, their reception and adaptation, affected how early Christian communities perceived themselves. Conversely, how they perceived themselves affected which texts they were drawn to and how they read and received them. The contributors to this volume examine how early Christian authors used Scripture and related texts and, in turn, how those texts shaped the identity of their communities.

In Early Christian Ethics in Interaction with Jewish and Greco-Roman Contexts experts from various fields analyze the process of transformation of early Christian ethics because of the ongoing interaction with Jewish, Greco-Roman and Christian traditions.

In this new critical commentary for the New Testament Library series, R. Alan Culpepper sets the Gospel of Matthew in the context of the competing Jewish and early Christian voices of the first century, bringing greater clarity to Matthew's own proclamation of the gospel and inviting readers to give up perhaps long-held assumptions about the book. In Culpepper’s treatment, Matthew emerges as a Gospel for a Jewish community, distinguishing itself from the Pharisees on one side and other early Christian traditions and leaders, especially Paul and his followers, on the other side. In this framework, Matthew calls his community to faithful observance of the law, a law-observant mission to both Jews and Gentiles, and repentance and the practice of forgiving in preparation for the coming judgment. Accordingly, Matthew takes readers back to an early period, before the separation of Jewish Christians from the synagogues. By taking seriously Matthew’s Jewishness, this volume also enables readers to hear the historical Jesus more clearly. Excursuses on Matthew’s social setting include Jesus as healer, Sabbath observance, Roman taxation, the Pharisees, the tithes, ancient weddings, and the Sanhedrin, as well as many shorter units on Second Temple Judaism, synagogues, and first-century Galilean society. The New Testament Library series offers authoritative commentary on every book and major aspect of the New Testament, providing fresh translations based on the best available ancient manuscripts, critical portrayals of the historical world in which the books were created, careful attention to their literary design, and a theologically perceptive exposition of the biblical text. The contributors are scholars of international standing. The editorial board consists of C. Clifton Black, Princeton Theological Seminary; John T. Carroll, Union Presbyterian Seminary; and Susan E. Hylen, Candler School of Theology, Emory University.

This volume aims to compare the author of Matthew's Gospel with a selection of contemporary Christian authors and/or texts. Recent Matthean scholarship has highlighted the distinctiveness of this early Christian writer by emphasising his clear Jewish perspective in addition to his Christian affiliation. He can accurately be perceived as both Jewish and Christian because he holds that Christian commitment demands both observance of the Mosaic Law and faith in Jesus as the Messiah. But if Matthew is distinctively Jewish and Christian, how does he compare with other early Christian writers? Much of the New Testament literature was composed by Paul himself or by his later followers, and these Christians held the view that the Mosaic Law no longer had relevance in the light of the Christ event. Other New Testament texts that are not Pauline, e.g. the Gospel of John and the letter to the Hebrews, appear to agree with Paul on this point. Consequently, Matthew stands apart from other texts in the canon with the possible exception of the letter of James. The volume will therefore establish the distinctiveness of Matthew by comparing his theological perspective with his major sources, Mark and Q, and with the two remaining Gospels, the Pauline epistles, the letter to the Hebrews and the epistle of James. The comparison of Matthew with non-canonical texts, the Didache and the letters of Ignatius of Antioch, is important because much work has been done in these areas recently. Given Matthew's distinctive portrayal of Jesus, a comparison of Matthew and the historical Jesus is also demanded in the context of this volume.

The author has chosen 1) to analyse the Eucharistic traditions of earliest Christianity; and 2) to trace their use within the church of Antioch, focusing on the following key texts: 1 Cor. 11.23-25, Matt. 26.26-29, Did. 9.1-10.6, and Igantius, Phld. 4.1. Therefore, connecting the four Eucharistic texts to the early church of Antioch constitutes the main objective of this study. -- Introduction