By J. Andrew Overman
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Additional info for Matthew's Gospel and Formative Judaism. The Social World of the Matthean Community
11 S. : Michael Glazier, 1980) 305. 12 Shaye Cohen envisions a grand coalition within Judaism in this post-70 period: "The SignifIcance of Yavneh: Pharisees, Rabbis and the End of Jewish Sectarianism," HUCA 55 (1984) 42. 38 Matthew's Gospel and Formative Judaism The established forms of government, along with the bureaucratic apparatus and institutions of Judaism, had been severely disrupted, if not destroyed, with the events of 70. The sociological process of constructing procedures and institutions and the establishing of authorities to guide and protect those institutions had to begin virtually anew.
22 Schafer, "Flucht," 98. See also the discussion on myth and its function in N. Perrin and D. ; San Diego/New York: Harcourt Brace Jovanovich, 1982) 50. Consolidation and Legitimation 41 origins of nascent rabbinic Judaism. It serves to legitimate the early rabbis in their role as the teachers and authorities in the post-70 period. This is the symbolic import of Yavneh and the traditions surrounding it. Historically the founding of a school and the establishing of clear lines of authority, including with it the sanction of Rome, took much longer.
Here the question of the future of God's covenant people is answered by saying that the promises heretofore associated with Israel will now be passed on to other nations or people, "a coming people," who will not forsake God and who will keep God's statutes. 57 The author of 5 Ezra is in agreement with other sectarian communities that Israel has been unfaithful to the laws and statutes of God. They have strayed from God's commands and forsaken the covenant. God is turning to another people, people who bear fruit (1:33-40).
Matthew's Gospel and Formative Judaism. The Social World of the Matthean Community by J. Andrew Overman