Intergroup Conflict and Matthew 23: Towards Responsible Historical Interpretation of a Challenging Text

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The structure of Matthew 23:8-12 consists of two clusters of meaning, the first elucidating the negative command 'do not be called Rabbi' and the second the similar negative command 'Neither be called Guides.'

“The structure consists of two clusters of meaning, the first elucidating the negative command, “But as for you, do not be called ‘Rabbi’” and the second the very similar negative command, “Neither be called ‘Guides.’””

Classified as probably not a substantial claim.

Matthew 23:8-12 represent a firmly demarcated section in Matthew 23.

“Matthew 23:8-12 represent a firmly demarcated section in Matthew 23.”

Probably not a substantial claim: may not pass S4 (based).

Matthew 22:41-24:44 largely reproduces the order of incidents found in Mark 12:28-13:36.

“Matthew 22:41-24:44 largely reproduces the order of incidents found in Mark 12:28-13:36.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Matthew 23:8-12 is a carefully arranged composition with no discordant structural features.

“What emerges is a carefully arranged composition.Structurally there are no discordant features.”

Probably not a substantial claim: may not pass S3 (load-bearing).

At this early stage Jesus' criticism of the scribes and Pharisees is comparatively mild.

“At this early stage Jesus' criticism of them is comparatively mild.That will soon change.”

May combine two claims.

During his ministry the Matthean Jesus primarily restricts himself to Israel, but on two occasions (Matthew 8:5-13 and 15:21-28) he extends his mercy to non-Judeans, and in a number of places makes clear that in the future non-Judeans will be included, as mandated in Matthew 28:19-20.

“while during his ministry the Matthean Jesus primarily restricts himself to Israel (cf.Matt 15:24), on two occasions (Matt 8:5-13 and 15:21-28) he does extend his mercy to non-Judeans and in a number of places makes clear that in the future non-Judeans will be included, as mandated in Matthew 28:19-20 (Esler 2013).”

• cites Esler 2013 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

1a is precisely balanced by 2a, as indicated by 'Neither' at the start of 2b.

“1a is precisely balanced by 2a, as indicated not least by “Neither” (μηδὲ) at the start of 2b.”

Classified as probably not a substantial claim. May combine two claims.

Matthew 23 begins with a fairly mild criticism of the scribes and Pharisees (vv 1-7), then highlights Christ-movement identity (vv 8-12), then critiques the Judean outgroup in close engagement with its ethnic character, initially focusing on its leadership (vv 13-36) but then embracing a wider group (vv 37-39).

“Matthew begins with a fairly mild criticism of the scribes and Pharisees (vv 1-7).He then highlights Christ-movement identity (vv 8-12).Next he critiques the Judean outgroup in close engagement with its ethnic character, initially focusing on its leadership (vv 13-36) but then embracing a wider group (vv.37-39).”

May combine two claims.

Matthew omits Mark's passage about the widow's offering and adds a lament over Jerusalem (23:37-39).

“Matthew omits passage 4. and adds a lament over Jerusalem (23:37-39).”

Probably not a substantial claim: may not pass S3 (load-bearing).

Such a practice on the part of the leaders of the Judean outgroup stands in stark contrast to what the Matthean Jesus has previously said happens to those who follow him (Matthew 11:28-30).

“Such a practice on the part of the leaders of the Judean outgroup stands in stark contrast to what the Matthean Jesus has previously said happens to those who follow him (1 :28-30).”

Probably not a substantial claim: may not pass S3 (load-bearing).

An obstacle blocking the way of treating all three statements in Matthew 23:8-10 in the same way is that the first and third are in the passive voice and the second in the active voice.

“An obstacle blocking the way of treating all three statements in the same way, however, is the circumstance that the first and third are in the passive and the second in the active voice.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Matthew makes clear in 23:1 that Jesus is addressing both the crowds and the disciples.

“This is all the more important because Matthew makes clear in 23:1 that Jesus is addressing both the crowds and the disciples.”

Classified as probably not a substantial claim.

In Matthew 23:4 Jesus takes the scribes and Pharisees to task for the heavy and difficult burdens they lay on people's shoulders.

“In Matthew 23:4 he takes the scribes and Pharisees to task for the heavy and difficult burdens they lay on people's shoulders.”

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

The Matthean Jesus does not praise the lawyer as he does in Mark 12:32-34, while in Matthew 22:41-42 Jesus puts the question directly to the Pharisees (who are not mentioned in Mark at this point), thus creating an encounter and sharpening the issues between him and them.

“Thus the Matthean Jesus does not praise the lawyer as he does in Mark 12:32-34, while in Matthew 22:41-42 Jesus puts the question directly to the Pharisees (who are not mentioned in Mark at this point), thus creating an encounter and sharpening the issues between him and them .”

Probably not a substantial claim: may not pass S3 (load-bearing).

In 1c1-3 and 2c1-3 Matthew provides two mini-essays on particular subjects.

“In 1c1-3 and 2c1-3 he provides two mini-essays on particular subjects the content of which we will consider below.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

'The Christ' is implied in 1b and expressed in 2b; some manuscripts insert 'the Christ' in 1b, probably to harmonize the two clauses.

““The Christ” is implied in 1b and expressed in 2b, although some manuscripts also insert “the Christ” in 1b, probably to harmonize the two clauses.”

Classified as probably not a substantial claim. May combine two claims.

At v 8, with 'But as for you,' the Matthean Jesus re-directs his discourse to the disciples and continues with two surprisingly ample statements of Christ-movement identity.

“At v 8, with the words “But as for you” (ὑμεῖς δὲ), the Matthean Jesus not only re-directs his discourse to the disciples but also continues with two surprisingly ample statements of Christmovement identity.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Unlike 1a and 2a, 1c2 is not a statement relating to teaching office in the movement but part of an explanatory statement loosely attached to 1a.

“As already noted in discussing the structure of the passage, unlike 1a and 2a this is not a statement relating to teaching office in the movement, but part of an explanatory statement loosely attached to 1a.”

May combine two claims.

The word 'brother' already featured as a way to describe post-Resurrection Christ-followers in Matthew 18:15-35, and this meaning is picked up in Matthew 23:8.

“The word “brother” has already featured as a way to describe post-Resurrection Christ-followers in the instructions for such members laid down in Matthew 18:15-35 and this meaning is picked up here.”

Probably not a substantial claim: may not pass S3 (load-bearing).

In the fourth woe Jesus accuses the scribes and Pharisees of paying close attention to small matters of the law, like tithing garden herbs, while ignoring weightier ones such as justice, mercy and faith/faithfulness.

“In the fourth woe Jesus accuses the scribes and Pharisees of paying close attention to small matters of the law (νόμος), like tithing garden herbs, while ignoring the weightier ones, such as justice and mercy and faith/faithfulness.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The injunction in v 8 not to be called 'Rabbi' follows naturally from the statement immediately before that this was a title desired by the scribes and Pharisees (v 7).

“The injunction in v 8 not to be called “Rabbi” (= 1a) follows naturally from the statement immediately before that this was a title desired by the scribes and Pharisees (v 7).”

Probably not a substantial claim: may not pass S3 (load-bearing).

The 'and' (καὶ) connecting the first clause of v 9 to what precedes indicates the close relationship between the statement that they are all brothers and the injunction not to call anyone father.

“The “and” (καὶ) that connects the first clause of the verse (“and do not call anyone on earth your father”) to that which precedes it indicates the close relationship between the statement that they are all brothers and the injunction not to call anyone father.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

In Matthew 23, Jesus adverts to the presence of the cult as the context for oaths but does not subvert it.

“Here Jesus adverts to the presence of the cult as the context for oaths such as these but does not subvert it.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The sixth woe is a variation of the theme of the previous one: like outwardly beautiful whitewashed tombs that contain rotting corpses, they give the appearance of being righteous while actually being full of hypocrisy and lawlessness.

“The Sixth This woe is a variation of the theme of the previous one.Like outwardly beautiful whitewashed tombs that nevertheless contain rotting corpses, they give the appearance of being righteous while actually being full of hypocrisy and lawless-ness.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The structure of the two mini-essays is precisely the same: a general statement followed by two clauses shedding direct light on it, with each pair repeating key words.

“The structure of these two mini-essays is also precisely the same.First there is a general statement in each case, “You are all brothers” and “He who is the greatest among you will be your servant,” and after this come two clauses that shed direct light on it, with each pair of clauses featuring the repetition of key words (“father” in 1c2 and 1c3 and “exalt”/“humble” in 2c2 and 2c3).”

Classified as probably not a substantial claim.

In v 9 Jesus is establishing a sharp contrast between earthly fathers and a heavenly Father.

“In v 9 Jesus is establishing a sharp contrast between earthly fathers and a heavenly Father.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The reason given for the negative injunction (1b) is that they have only one teacher, and that teacher must be the Christ, as learned in v 10.

“The reason given for the negative injunction (= 1b) is that they have (only) one teacher, and that teacher must be the Christ, as we learn in v 10.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The former view of v 9-'Do not call anyone on earth your father'-is correct rather than 'Do not call anyone of you father on earth.'

“The former view (favored by most translations and commentaries) is correct for two reasons: (a) it preserves the necessary equivalence in meaning of ὑμῶν (your) in 1c2 and 1c3, with the word being a possessive adjective in both cases (rather than a personal pronoun [in the genitive case] in the first and a possessive adjective in the second); and (b) as Davies and Allison note, the sweeping nature”

• cites Davies and AllisonNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites 1997: 276Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

This notion of patrilineal descent was focused especially on descent from Abraham, Isaac and Jacob, as recognized in Matthew's genealogy beginning with Abraham and alluded to in Matthew 3:9 and 8:1.

“This notion was focused especially on descent from Abraham, Isaac and Jacob, as recognized in this Gospel at the very outset with a genealogy beginning with Abraham (Matt 1:2-17) and as alluded to again in Matthew 3:9 and 8:1 .”

• cites Matt 1:2-17Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Matthew 3:9Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites 8:1Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

The inside or contents and outside of the vessel are used metaphorically of the person, just as the tomb will be in the next two verses.

“the inside or contents and outside of the vessel are used metaphorically of the person, just as the tomb will be in the next two verses (France: 875).”

• cites France: 875Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

πίστις appears eight times in Matthew, its use at Matthew 23:23 being the last, and on each occasion it refers to a fundamental characteristic of those aligning themselves to the new reality Jesus announced.

“On the other hand, it appears eight times in Matthew-its use at Matthew 23:23 representing the last instance of the word-and on each occasion it refers to a, perhaps the, fundamental characteristic of those aligning themselves to the new reality Jesus has announced (Matt 8:10; 9:2, 22, 29; 15:28; 17:20 and 21:21).”

• cites Matt 8:10Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Matt 9:2Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Matt 21:21Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

In v 9, immediately following the assertion that they are all brothers, Jesus turns to the intrinsically linked question of fatherhood.

“In v 9, immediately following Jesus' assertion of their all being brothers, Jesus turns to the intrinsically linked question of fatherhood.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The chasm between the Christ-movement and the Judean people and the law of Moses is visible in Matthew 5:17-20, where Jesus exhibits an exaggerated regard for the law.

“This chasm is visible in Matthew 5:17-20, where Jesus exhibits an exaggerated regard for the law (see Esler 2014c).”

• cites Esler 2014cNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

In the fifth woe, the charge is essentially that the Pharisees are full of violence and rapacity even though it is dressed up as a complaint about the impurity of their vessels.

“The charge here is essentially that the Pharisees are full of violence and rapacity even though it is dressed up as a complaint about the impurity of their vessels”

Probably not a substantial claim: may not pass S3 (load-bearing).

The elucidation of the two primary injunctions (1a and 2a) proceeds in a very similar way, each giving a broad reason about the Christ as one teacher or one guide.

“The elucidation of the two primary injunctions (1a and 2a) proceeds in a very similar way in each case.First a broad reason for the command is given, in each case saying some-thing very similar about the Christ, that he is either their one teacher or their one guide.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Both 1b and 2b are followed by three clauses of similar length, with striking parity of treatment.

“Both 1b and 2b are then followed by three clauses of similar length, with the parity of treatment being quite striking.”

Probably not a substantial claim: may not pass S3 (load-bearing).

With the seventh and final woe, the sharp distinction between the group identities in this discussion vigorously re-asserts itself.

“With the seventh and final woe, the sharp distinction be-tween the group identities in this discussion vigorously re-asserts itself.”

Classified as probably not a substantial claim. May combine two claims.

In Matthew 23:34-36, Jesus predicts that his agents will be killed, crucified, flogged and persecuted by the scribes and Pharisees.

“So it is now Jesus who is doing the sending and predicting the particular acts of violence and homicide to his agents will be subjected-but now by the scribes and Pharisees”

Probably not a substantial claim: may not pass S3 (load-bearing).

The notion of killing the prophets also appears in Stephen's accusations against the Judean leadership in Acts 7:52-53.

“It also outcrops in Stephen's accusations against the Judean leadership in Acts 7:52-53.”

• cites Acts 7:52-53Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

The conflict portrayed in Matthew 23 is between the leaders and certain members of the ethnic Judean group and a Christ-movement with a different kind of identity, one that had transcended ethnic boundaries.

“I focus on the conflict portrayed between the leaders and certain members of the ethnic Judean group and a Christ-movement with a different kind of identity, one that had transcended ethnic boundaries.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Ingroup favoritism is strongest in areas that matter most to the ingroup, but is relaxed with respect to matters that are important to the outgroup but not the ingroup.

“Ingroup favoritism is strongest in areas that matter most to it, but is relaxed with respect to matters that are important to the outgroup but not the ingroup (25).”

• cites Brewer: 25Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

During intergroup interaction, behavior is explained in a way that stabilizes the positive image of the ingroup and the negative image of the outgroup.

“During intergroup interaction, behavior is explained in a way that stabilizes the positive image of the ingroup and the negative image of the outgroup (162).”

• cites Dovidio et al. 162Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable).

It is detrimental to seek to understand what Matthew 23 meant to its original audience if one insists on interpreting it in terms of anti-semitism, a concept invented some nineteen centuries later.

“It is not just unhelpful but actually detrimental to seek to understand what Matthew 23 meant to its original audience if we insist on seeking to interpret it in terms of a concept, anti-semitism, only invented some nineteen centuries later.”

Probably not a substantial claim: may not pass S2 (checkable).

Matthew is drawing a very stark contrast that is entirely at home within the setting of intergroup conflict.

“Matthew is drawing a very stark contrast that is entirely at home within the setting of intergroup conflict.”

Probably not a substantial claim: may not pass S2 (checkable).

For Matthew to keep Jesus in character he has to have him engage with characteristic Judean issues in the pre-70 CE period.

“This means that for Matthew to keep Jesus in character he has to have him engage with characteristic Judean issues in the pre-70 CE period.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The emotional component is the critical component in turning intergroup comparison into intergroup antagonism.

“Indeed, according to Brewer, this emotional component is the critical component in turning intergroup comparison into intergroup antagonism (32).”

• cites Brewer: 32Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

Analysis of Matthew 23 in its late first century CE setting allows us to show the historical situatedness and conditionality of its message and thus to oppose its misappropriation in later contexts.

“Analysis of Matthew 23 in its late first century CE setting allows us to show the historical situatedness and conditionality of its message and thus to oppose its misappropriation in later contexts.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Power disparities between groups characterize human societies and are fundamental for intergroup conflict.

“Power disparities between groups characterize human societies and are fundamental for intergroup conflict.”

• cites Dovidio et al. 167-68Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Where social changes mean that an outgroup has come to be associated with threats to the ingroup, feelings of fear and anger will be generated.

“Nevertheless, where social changes mean that an outgroup has come to be associated with threats to the ingroup-for example, via the prospect that the outgroup will influence or absorb the in-group-feelings of fear and anger will be generated.”

• cites Brewer: 32Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

In Matthew 18, Jesus is speaking about a matter that relates to the time of the Matthean audience and not to that of his ministry, in the discussion concerning one brother who sins against another (vv 15-20).

“In Matthew 18 we have an-other occasion on which Jesus is speaking about a matter that relates to the time of the Matthean audience and not to that of his ministry, in the discussion concerning one brother who sins against another (vv 15-20).”

Classified as probably not a substantial claim.

The incidents in the Matthean Gospel immediately before Matthew 23, the questions about the greatest commandment and David's son (22:34-40 and 41-46), pave the way for the very sharp edge in that chapter.

“The incidents in the Matthean Gospel immediately before Matthew 23, the questions about the greatest commandment and David's son (22:34-40 and 41-46), pave the way for the very sharp edge in that chapter.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Members of low-power groups seek to gain power and resources.

“Members of low-power groups, however, seek to gain power and resources (167-68).”

• cites Dovidio et al. 167-68Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Members of high-power groups are motivated to maintain their advantageous position, resources and power, for instance, by deflecting attention from power differences or by supporting ideologies that legitimize them.

“Members of high-power groups are motivated to maintain their advantageous position, resources and power, for instance, by deflecting attention from power differences or by supporting ideologies that legitimize them.”

• cites Dovidio et al. 167-68Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

Judeans and Christ-followers represented two different types of group identity, and their relationship was asymmetrical not symmetrical.

“Judeans and Christ-followers represented two different types of group identity, more like chalk and cheese than apples and oranges, and their relationship was asymmetrical not symmetrical.”

Classified as probably not a substantial claim.

At Matthew 23:8 the Matthean Jesus is speaking to the disciples of Jesus contemporary with Matthew.

“As many, if not most, commentators observe, however, at v 8 the Matthean Jesus is speaking to the disciples of Jesus contemporary with Matthew.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The closer the two groups are in values and aspirations, the more acute will be the competition between them; the closer the outgroup, the greater the threat.

“In addition, the closer the two groups are in values and aspirations the more acute will be the competition between them; indeed, the closer the outgroup is, the greater the threat.”

• cites Brewer: 25Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

Investigating the question of Matthew 23:8-12 and other issues of interpretation benefits initially from a careful consideration of its structure, something that has been given insufficient attention in research into its meaning hitherto.

“Investigating this question and other issues of interpretation that arise in connection with the passage benefits initially from a careful consideration of its structure, something that has been given insufficient attention in research into its meaning hitherto.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Members of one group are more likely to recognize unique and disparate qualities amongst themselves while regarding members of an outgroup as homogeneous.

“At the same time the members of one group are more likely to recognize unique and disparate qualities amongst themselves while regarding members of an outgroup as homogeneous (160).”

• cites Dovidio et al. 160Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

A group can exist for a very long time, and today's Jews certainly belong to the same group as ancient Judeans.

“Thus a group can exist for a very long time, and today's Jews certainly belong to the same group as ancient Judeans.”

Probably not a substantial claim: may not pass S3 (load-bearing).

When the process of delegitimization has begun it may or may not open the way to harming the outgroup.

“When the process of delegitimization has begun it may or may not open the way to harming the outgroup:”

• cites Bar-Tal 1990b: 76Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

In Chapter 23 we have the same situation: dramatically Jesus is speaking to Israelites of his time, while clearly indicating what is going to happen in the future.

“We will soon observe that in Chapter 23 we have the same situationdramatically Jesus is speaking to Israelites of his time, while clearly indicating what is going to happen in the future.”

May combine two claims.

What Jesus says in Matthew 23:8-12 relates to how authority should be exercised within the Christ-movement, an interest that makes sense only in a post-Resurrection context.

“This follows especially from the fact that what Jesus says relates (but only in part, as we will see) to how the authority should be exercised within the Christmovement, an interest that makes sense only in a post-Resurrection con-text.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Tajfel identified three functions that stereotypes serve for society and smaller groups: social causality, social justification, and social differentiation.

“At this point it is worth noting that Henri Tajfel (1981) identified three functions that stereotypes serve for society, but which also apply to smaller groups.”

• cites Tajfel 1981Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

Delegitimization refers to the categorization of a group into an extremely negative social category that is excluded from the realm of acceptable norms and values.

“In brief, this refers to the categorization of a group into an extremely negative social category that is excluded from the realm of acceptable norms and values.”

• cites Bar-Tal 1990b: 66Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Ingroup members are regarded as being more valuable and more similar than they actually are, while differences with outgroups are exaggerated.

“Ingroup members are regarded as being more valuable and more similar than they actually are, while differences with outgroups are exaggerated.”

• cites Dovidio et al. 160Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The trust/distrust dichotomy allows an ingroup to infer malevolent intent on the part of outgroups even where there is none, so that such an inference represents a misattribution.

“This trust/distrust dichotomy allows an ingroup to infer malevolent intent on the part of outgroups even where there is none, so that such an inference represents a misattribution.”

• cites Brewer: 30-32Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The Matthean Jesus may have a message that is differentiated between the crowds and the disciples, and this is indeed what occurs in Matthew 23.

“This immediately raises the prospect that the Matthean Jesus may have a message that is differentiated between these very dissimilar target audiences and we will see that this is indeed what occurs in this chapter.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Delegitimization denies the humanity of the outgroup, is accompanied by intense emotions of rejection, suggests that the outgroup has the potential to endanger the ingroup, and implies that the outgroup does not deserve human treatment and therefore harming it is justified.

“Delegitimization utilizes decidedly negative bases for categorization; denies the humanity of the outgroup; is accompanied by intense emotions of rejection, such as hatred, anger, contempt, fear or disgust; suggests that the outgroup has the potential to endanger the in-group; and implies that the outgroup does not deserve human treatment and therefore harming it is justified (1990b: 66).”

• cites Bar-Tal 1990b: 66Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

Jesus is offering not just the opposite of the outgroup leadership but the remedy for their abuses.

“Jesus is offering not just the opposite of the outgroup leader-ship but the remedy for their abuses.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The mere anticipation of interaction with an outgroup can generate anxiety that leads to avoidance of the interaction and reinforcement of misunderstanding and divergent perspectives.

“The mere anticipation of interaction with an outgroup can generate anxiety that leads to an avoidance of the interaction and the reinforcement of misunderstanding and divergent perspectives (161).”

• cites Dovidio et al. 161Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

Matthew's meaning in Matthew 23:8-12 is rather more ample than scholarly opinions suggest and very heavily dependent on his redaction.

“While there is an element of truth in these scholarly opinions, Matthew's meaning is rather more ample than they suggest and very heavily dependent on his redaction, as a textual examination that pays close attention to the issue of group identities will reveal.”

Classified as probably not a substantial claim. May combine two claims.

Textual features such as these indicate that the evangelist is actually working on two temporal levels; mostly he situates Jesus within the timeframe of his actual ministry, but on certain occasions Jesus' message is for Christ-followers contemporary with Matthew.

“Textual features such as these indicate that the evangelist is actually working on two temporal levels; mostly he situates Jesus within the timeframe of his actual ministry, but on certain occasions Jesus' message is for Christ-followers contemporary with Matthew.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Actual or perceived conflict with an outgroup will encourage the generation of extremely negative stereotypes and antagonism.

“From this it follows that actual or perceived conflict with an outgroup will encourage the generation of extremely negative stereotypes and antagonism.”

May combine two claims.

One of the main diagnostic indicators of Judean ethnic identity in the first century CE was the idea of patrilineal descent, with histories or myths of descent being common diagnostic indicators of ethnic identity.

“This is so because one of the main diagnostic indicators of Judean ethnic identity in the first century CE was the idea of patrilineal de-scent, with histories or myths of descent being one of the most common diagnostic indicators of ethnic identity (see Weber; Barth: 13, and Hutchinson & Smith: 6-7).”

• cites WeberNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Barth: 13Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Hutchinson & Smith: 6-7Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

'Brother' is also an important identity-descriptor for Christ-followers in other New Testament texts, such as John 20:17 and Hebrews 2:1-18.

“Matthew was not unique in this respect since “brother” is also an important identity-descriptor for Christ-followers in other New Testament texts, such as John (20:17) and He-brews (2:1 -18).”

• cites John (20:17)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites He-brews (2:1 -18)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

Matthew 23:9, so interpreted, casts interesting light on the discussion whether the Matthean audience was intra muros or extra muros.

“Matthew 23:9, so interpreted, casts interesting light on the discussion as to whether the Matthean audience was intra muros or extra muros.”

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

Matthew's audience may well have considered it appropriate that when speaking to Judean crowds in the 30s CE Jesus should have adopted such a stance.

“Matthew's audience may well have considered it appropriate that when speaking to Judean crowds in the 30s CE Jesus should have adopted such a stance”

Probably not a substantial claim: may not pass S2 (checkable).

The artificial presentation of faith as an aspect of the law continues Matthew's efforts to appeal to the Judean members of the Christ-movement.

“The manner in which faith is (very artificially) presented as an aspect of the law continues Matthew's efforts to appeal to the Judean members of the Christmovement.”

May combine two claims.

Both Matthew and John speak of a new group identity that eschews physical descent and conceives of itself as a new family of siblings with God as Father.

“Both of these evangelists are speaking of a new group identity in the world that eschews physical descent and rather conceives of itself as a new family of siblings with God as Father.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Matthew engages in a difficult juggling act to acknowledge the dramatic date of this discourse while addressing the needs of his audience, and this pattern is present in the fourth woe.

“Yet the pattern we have seen already, of a rather difficult juggling act by Matthew to acknowledge the dramatic date of this discourse while addressing the needs of his audience, is present here too.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

The broad context of Matthew 23:8-9 is the differentiation of ingroup and outgroup identities that formed the early layer of social identity research and paves the way for intergroup tension and conflict.

“The broad context here is the differentiation of ingroup and outgroup identities that formed the early layer of social identity research and paves the way for intergroup tension and conflict.”

Probably not a substantial claim: may not pass S2 (checkable).

The notion of 'humility' proposed by Davies and Allison does not do justice to the nature or richness of the meaning Matthew generates in vv 8-9.

“Moreover, the notion of “humility,” proposed by Davies and Allison as the issue at stake here, does not do justice to the nature or richness of the meaning that Matthew is generating in vv 8-9.”

• cites Davies and AllisonNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

In the context of intergroup conflict, the Matthean Jesus sets out a diametrically opposite vision of what teaching should be like in the Christ-movement contemporary with the evangelist.

“Once again, in the context of intergroup conflict the Matthean Jesus is setting out a diametrically opposite vision of what teaching should be like in the Christ-movement contemporary with the evangelist.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

Once we acknowledge that the Christ-movement represents an identity of a different type from Judean ethnic identity, the question at issue looks rather different.

“Yet once we ac-knowledge that the Christ-movement, at least as presented here in the Matthean Gospel, represents an identity of a different type altogether from Judean ethnic identity, the question at issue looks rather different.”

Probably not a substantial claim: may not pass S2 (checkable).

The distinction between Judean ethnic identity and Christ-movement identity, standing in asymmetrical relation, allows a more ample interpretation of Matthew 23:9.

“In my view both of these interpreters are correct in their exegesis, as far as they go, but the introduction of the important distinction between the Judean ethnic identity and the identity of the Christ-movement, which stand in asymmetrical relation to one another, allows for a more ample interpretation.”

Classified as probably not a substantial claim.

When Jesus says 'do not call anyone your father on earth' without limitation, he is not just referring to a person's immediate father but to anyone to whom this title could be addressed, including all his disciples' male ancestors.

“This means that when he says “do not call anyone your father on earth”-without any limitation on the scope of the word “father”-he is not just referring to a person's immediate father but to anyone to whom this title could be addressed, and in this setting that includes all his disciples' male ancestors.”

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

The connection between each causal statement and its three explanatory clauses is not inevitable; Matthew could have used other material.

“At the same time, however, the connection between each causal statement and its three explanatory clauses is not in-evitable, in the sense that one could imagine other material that Matthew could have proffered to support the ideas ex-pressed in 1b and 2b.”

Classified as probably not a substantial claim. May combine two claims.

The point of v 9 relates to the fundamental character of Christ-movement identity, with members being brothers/sisters with a heavenly father, in sharp contrast to Judean ethnic identity with its dependence on physical descent from ancestral fathers.

“The point here relates to the fundamental character of Christmovement identity, with the members being brothers/sisters with a heavenly father, in sharp contrast to Judean ethnic identity with its dependence on physical descent from ancestral fathers.”

Probably not a substantial claim: may not pass S2 (checkable).

The fifth woe is a very severe condemnation typical of extreme forms of outgroup stereotyping and delegitimisation in the context of inter-group conflict.

“This is a very severe condemnation typical of extreme forms of outgroup stereotyping and delegitimisation in the context of inter-group conflict.”

Classified as probably not a substantial claim. May combine two claims.

The disciples now belong to another group with an entirely different kind of identity, where they are all brothers under a heavenly Father.

“They now belong to another group with an entirely different kind of identity, a group where they are all brothers, as has just been asserted in v 8, under a heavenly Father.”

Classified as probably not a substantial claim. May combine two claims.

In John 8 Jesus rejects the claims by Judeans that they were descended from Abraham and that God was their father, and asserts that their real father was the devil.

“In Chapter 8 John goes even further, for there Jesus rejects the claims by Judeans (v 31) that they were descended from Abraham and that God was their father (vv 39-42) and asserts that their real father was the devil (v 44).”

• cites John 8Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

The presence of Matthew's targeted audience in his mind as he composed this material is evident when Jesus suggests that faith was one of the weightier matters of the law.

“But surely the presence of his targeted audience in Matthew's mind as he composed this material peeps through when Jesus suggests that one of the weightier matters of the law with which they should have been concerned was faith (πίστις-Matt 23:23).”

• AssumptionRests on an assumption: The Matthean Jesus's words can be used to infer the evangelist's community situation.

Classified as probably not a substantial claim.

The expression 'You are all brothers' rules out differences of status only within the larger reality of the Christ-movement's identity as a fictive brotherhood/sisterhood.

“While it is true, as France notes (863), that this expression rules out differences of status (such as would be imposed by some of them being called “teacher”), it does so only within the context of a much larger reality that is being invoked.This reality is the identity of the Christ-movement in its modality of a fictive brotherhood/sisterhood.”

• cites France: 863Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable).

The descriptions of the Christ-movement in vv 8-12 extend to far more fundamental differences of identity than the contrast in teaching authority between scribes/Pharisees and Christ-movement.

“But whereas the ostensible differentiation is between the way in which the scribes and Pharisees exercised teaching authority among Judeans contrasted with that of the Christ-movement, the descriptions of the Christ-movement in vv 8-12 extend to far more fundamental differences of identity than this.”

Probably not a substantial claim: may not pass S2 (checkable).

In v 8, 1c1 ('You are all brothers') transcends the specific issue of teaching and arrives at something far more fundamental.

“Yet when we move to the next clause in v 8 (= 1c1), we actually transcend the specific issue of teaching and arrive at something far more fundamental: “You are all brothers.””

Classified as probably not a substantial claim.

In Matthew 23:8-9 we witness the process of inscribing positively valued ingroup identity as diametrically opposed to that of the outgroup.

“In particular, we witness the process of inscribing positively valued ingroup identity as diametrically opposed to that of the outgroup.”

Classified as probably not a substantial claim. May combine two claims.

It is inappropriate to regard 1c2 ('and do not call anyone on earth your father') as parallel to 1a or 2a; 1a and 2a are primary imperatives while 1c2 is explanatory material.

“Before moving to the content of the elements of this pas-sage, it is worth noting that this structuration reveals how inappropriate it would be to regard the statement 1c2 (“and do not call anyone on earth your father”) as in any way parallel to 1a (“But as for you, do not be called ‘Rabbi’”) or 2a (“Neither be called ‘Instructors’”).These latter two clauses constitute the primary imperatives, whi”

Classified as probably not a substantial claim.

Matthew used the two causal statements (1b and 2b) as a frame upon which to hang Jesus-sanctioned teaching he thought his audience needed in the framework of the attack on the Judean leadership.

“This increases the significance of the material in 1c1-3 and 2c1-3, since Matthew has used the two causal statements (1b and 2b) as a frame upon which to hang Jesus-sanctioned teaching that he clearly thought his audience needed to hear in the framework of this attack on the Judean leadership.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The cult is the λατρεία mentioned by Paul in Romans 9:4-5.

“The cult is the λατρεία (latreia) mentioned by Paul in his list of elements of Israelite identity in Romans 9:4-5.”

• cites Romans 9:4-5Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

In these passages both Matthew and John assume a radical difference between Judean ethnic identity and the new identity of the Christ-movement, in a context of pronounced outgroup stereotypification.

“In these passages both Matthew and John assume that there is a radical difference between Judean ethnic identity and the new and different identity of the Christ-movement and do so in a context of pronounced outgroup stereotypification.”

Probably not a substantial claim: may not pass S2 (checkable).

Within the dramatic setting of the Gospel, the neglect of πίστις by the scribes and Pharisees reflects their rejection of Jesus in his lifetime.

“Within the dramatic setting of the Gospel, in the years of Jesus' ministry, the neglect of πίστις by the scribes and Pharisees reflects their rejection of Jesus in his lifetime.”

Classified as probably not a substantial claim.

At one stroke the Matthean Jesus disentitles his disciples from reliance on a central prop of Judean ethnic identity.

“At one stroke the Matthean Jesus thus disentitles his disciples from reliance on a central prop of Judean ethnic identity.”

Classified as probably not a substantial claim.

In v 31 Jesus assumes a consequence of physical descent that must have been accepted in this culture, namely, its capacity to carry personal characteristics, such as a proclivity for violence, down the generations.

“Here Jesus assumes a consequence of physical descent that must have been accepted in this culture (see John 8:44), namely, its capacity to carry personal characteristics, such as a proclivity for violence, down the generations.”

• cites John 8:44Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Second Vatican Council approved the statement on the Jews in Nostra Aetate, promulgated on 28th October 1965.

“And so, after a controversial process, the Second Vatican Council approved the important statement on the Jews in Nostra Aetate (promulgated on 28th October 1965)”

• cites Nostra AetateNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

In Matthew 23:33 Jesus subjects one of the pillars of Judean ethnic identity characterizing the scribes and Pharisees to a savage reappraisal.

“In Matthew 23:33 Jesus thus subjects one of the pillars of Judean ethnic identity characterizing the scribes and Pharisees to a savage reappraisal.”

Classified as probably not a substantial claim.

Marilyn Brewer has argued that where an outgroup has come to be associated with threats to the ingroup, lower levels of intergroup anxiety can be transformed into more virulent emotions directed at an outgroup, such as fear, hatred and distrust.

“As noted above in relation to social conflict, Marilyn Brewer has argued that where an outgroup has come to be associated with threats to the ingroup (as in Matthew 23:34-35), lower levels of intergroup anxiety can be transformed into more virulent emotions directed at an outgroup, such as fear, hatred and distrust.”

• cites BrewerNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Taking Bea's line, or even having a document dealing with the Jews at all, was strongly opposed by some in the Council for political reasons.

“But taking this line, or even having a document dealing with the Jews at all, was strongly opposed by some in the Council for political reasons: it risked pushing the Church too much towards Israel and Zionism and would cause immense problems in the Arab world.”

Classified as probably not a substantial claim.

In the present case those actions will be undertaken not by ingroup members but by God himself.

“In the present case those actions will be undertaken not by ingroup members but by God himself.”

Probably not a substantial claim: may not pass S3 (load-bearing).

A belief in shared common descent, regardless of whether the physical lineage claimed was real or fictive, is often a central feature of ethnic identity.

“A be-lief in such shared common descent, regardless of whether the physical lineage claimed was real or fictive, is often a central feature of ethnic identity, as Max Weber pointed out as long ago as 1922 (Weber: 389).”

• cites Weber: 389Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

It is likely Matthew intends his readers to understand that they are still under threat from the events described in Matthew 23:34-35.

“We must also add here that while the events described in Matthew 23:34-35 happened in the post-Easter period up to 70 CE, it is likely Matthew intends his readers to understand that they are still under threat from them.”

• AssumptionRests on an assumption: Matthew and his audience lived in the late first century CE (after 70 CE).

Classified as probably not a substantial claim.

Descent from snakes forms a dark counter-claim to descent from ancestors, meaning Abraham in Matthew 3 and the fathers in Matthew 23.

“when we reach what Jesus says in Matthew 23:33 we have been schooled by this earlier discourse to deduce what we would otherwise have suspected-that descent from snakes forms a dark counter-claim to descent from ancestors, meaning Abraham in Matthew 3 and the fathers here.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Matthew 23:38 looks beyond Matthew's own time to the time in which the temple has been destroyed.

“Matthew 23:38 looks beyond his own time to that in which the temple has been destroyed.”

• AssumptionRests on an assumption: Matthew and his audience lived in the late first century CE (after 70 CE).

Classified as probably not a substantial claim.

The implication is left hanging from Matthew 23:29-33 that all Judeans are descendants of the Israelites who killed the prophets.

“the implication is left hanging from what he says in Matthew 23:29-33 that all Judeans are descendants of the Israelites who killed the prophets.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

Levine is mistaken on this matter.

“I consider that Levine is mistaken on this matter”

Classified as probably not a substantial claim. May combine two claims.

The sixth woe is again the generalized abuse in extreme terms of the leadership of a despised outgroup, not unusual in the context of intergroup conflict.

“This is, again, the generalized abuse in extreme terms of the leadership of a despised outgroup not unusual in the context of intergroup conflict.”

Probably not a substantial claim: may not pass S4 (based).

Responsibility for the murders of the prophets is imputed to the Judean inhabitants of Jerusalem, not just to the scribes and Pharisees, on the basis of their physical descent from those who did this in the past.

“Responsibility for these murders will soon be imputed to the (Judean) inhabitants of Jerusalem, not just to the scribes and the Pharisees, and this can only be on the basis of their physical descent from those who did this in the past, in other words, on the basis of their ethnic identity.”

May combine two claims.

The idea that the scribes and Pharisees carried out crucifixions lacks any evidentiary basis and is very probably false.

“Furthermore, the idea that they carried out crucifixions (a Roman form of execution) lacks any evidentiary basis and is very probably false.”

May combine two claims.

The claim that the scribes and Pharisees killed the Gospel spreaders seems exaggerated and is only supported by the fate of Stephen in Acts 7 and by the allegation in 1 Thessalonians 2:14-15.

“Yet the additional claim that they had killed them seems exaggerated and is only supported by the fate of Stephen in Acts 7 and by the allegation in 1 Thessalonians 2:14-15”

• cites Acts 7Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites 1 Thessalonians 2:14-15Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable).

In Matthew 23:34-38 we encounter intergroup conflict in one of its most extreme forms.

“If we ask what is going on here, the only viable answer is that in Matthew 23:34-38 we encounter intergroup conflict in one of its most extreme forms.”

Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

By and large, Bea had won.

“By and large, Bea had won.”

Classified as probably not a substantial claim.

John assumes that they will reject the potent slur on their lineage entailed in descent from snakes by asserting their descent from Abraham.

“In other words, John assumes that they will reject the potent slur on their lineage that is entailed in descent from snakes by asserting their descent from Abraham.”

Classified as probably not a substantial claim.

The Matthean Jesus provides a justification for the destruction.

“But such destruction still requires a justification and that is what the Matthean Jesus provides.”

Probably not a substantial claim: may not pass S3 (load-bearing).

It is possible that the scribes and Pharisees had played some part in pursuing those spreading the Gospel and having them scourged as part of synagogue discipline.

“It is possible that the scribes and the Pharisees had played some part in pursuing those spreading the Gospel and having them scourged as part of synagogue discipline.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The imperative in v 32 is ironic; Jesus' demand that they fill up the measure of their fathers is merely his way of asserting that this is what they will do.

“The imperative is ironic, of course; Jesus' demand that they do so is merely his way of asserting that this is what they will do, as we see set forth in vv 34-38.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Exodus 20:5 teaches that descendants who walk in the ancestors' ways will reap the ancestors' judgments.

“Thus we learn in Exodus 20:5 that descendants who walk in the ancestors' ways will reap the ancestors' judgments.”

• cites Exodus 20:5Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

A genos is a descent group, a family or a people that traces its ancestry back through male ancestors generation after generation, a pattern embedded in genealogies such as in Matthew 1:2-17.

“Thus a genos is a descent group, a family or a people that traces its ancestry back through male ancestors generation after generation, a pattern embedded in genealogies such as in Matthew 1:2-17.”

• cites Matthew 1:2-17Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

The description is savage invective: they are not really even Judean but rather ophidian.

“This is savage invective: they are not really even Judean but rather . . .ophidian.”

May combine two claims.

In both Matthew 23:33 and John 8, Judean ethnic identity is targeted via a re-interpretation of the ancestry that was central to it.

“In both cases Judean ethnic identity is targeted via a re-interpretation of the ancestry that was central to it.”