In Ian Boxall’s work, Matthew’s world: locating the text historically and socially, he goes to discover the various thoughts concerning the historical atmosphere and the social setting of Matthew’s audience. Considering that theories in the realm of Sacred Scripture are just that, Boxall provides the arguments and the “evidence” that support various scholars. Some claim the question of “status” in regards to the community to which Matthew is writing; whether or not the community is within the confines of the larger Jewish community, or outside the realm, classifying them as almost “reformers” in opposition. These particular scholars, to whom Boxall refers, point to the Sacred Text in order to derive plausible evidence for, let’s say, the “hostility” of the Blessed Lord toward the Pharisees. Conclusions, such as this, lead the reader to think that Matthew is “crafting” his work to fit the experience of these “outcast” Jews.
I found the article rather static in it’s approach to the Gospel of Matthew. It seemed to place a excessive focus on the questions of time and place, but seemingly not taking into account that, as Hebrews 4:12 states, “the word of God is living and effective” today! (RSV) Are we seeking to be kerygmatic, or in our endeavors in academia, do we end up divesting the scriptures to the bare historical context, by which we begin to read the words on the page as a mere “letter” to first century Palestinians? Yes, the text was written at a particular time in a specific place, however Matthew’s Gospel is the proclaimed Word of God. What did the Word speak to them? What does the Word speak to us? That’s the question.