Commentary of Saint Ambrose on the Gospel according to Saint by Ambrose of Milan

By Ambrose of Milan

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54 Kenneth Willis Clark, “The Gentile Bias in Matthew,” JBL 66 (1947): 165–72. 55 Poul Nepper-Christensen, Das Matthäusevangelium, ein judenchristliches Evangelium? (ATDan 1; Aarhus: Universitetsforlaget, 1958), especially pp. 202–7. 56 Wolfgang Trilling, Das wahre Israel: Studien zur Theologie des Matthäus-Evangeliums (SANT 10; Munich: Kösel-Verlag, 1964), 215. More than Trilling, Georg Strecker drew the sharpest distinctions between a supposed “Jewish Christian” phase and a latter Gentile redactional stage in the Gospel of Matthew.

42 moral or ethical commandments and even certain purity and dietary laws from the Mosaic Torah so as to enable Jewish-Gentile fellowship within the ekklesia. According to the criterion of Torah praxis, Luke proves to be just as Jewish as Matthew. E. ) and imagine Matthew and Luke as representing two different strands of Judaism, one more akin to but in bitter conflict with Palestinian, Pharisaic Judaism, the other reflecting a Diasporan and Hellenistic form of Judaism, albeit indebted to Jewish tradition and thought stemming from Palestine.

As for Jewish followers of Jesus, Peter included, Luke assumes that they continue to bear the entire yoke of the Torah. 78 The results of this original and seminal thinker, who argued on behalf of the Jewishness of what seemed at that time to be the most Gentile of New Testament candidates, are well worth quoting here at length: The Jewishness of Acts, compared to all other New Testament writings, is conspicuous: in the pre-Pauline christology, in the ecclesiology; where the church is Israel; in the soteriology, with the promises of salvation given only to Israel; in the law, the Torah, with its full validity for all Jews in the church; in Paul being the missionary to Israel and the Dispersion.

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