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Power and Authority in Matthew's Gospel

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Power and Authority in Matthew's Gospel Acta Theologica 2011:2 FP Viljoen POWER AND AUTHORITY IN MATTHEW’S GOSPEL ABSTRACT Besides the strenuous relation of Matthew’s community with non-Christian kinfolk, his text also reveals an underlying conflict with Roman Imperial ideology. Herod, Antipas and Pilate specifically impersonate this foreign domination. Apparently these figures have unlimited power which leaves Jesus and his followers as exposed victims. Yet, on the deeper level of the text, Jesus ironically emerges as victor. He represents the Kingdom of God and ironically counters their unfair rule with his authority. 1. INTRODUCTION Matthew’s text reveals an underlying conflict and struggle for authority (Stanton 1993:26). In Matthean studies, this struggle conventionally was attributed to strenuous Jewish-Christian relations of the first century (e.g. Hummel 1966:55; Keener 1999:46; Repschinski 2000:63ff; Saldarini, 1994:46). This attribution, however, is too limited. Carter (2000:4) argues that Matthew also presents a counter narrative against the Roman Imperial powers. He includes Herod (Matt. 2) and Antipas (Matt. 14) as Roman allies. Vespasian (Matt. 17) and Caesar1 (Matt. 22) are indirectly mentioned in relation to Roman taxes, and Pilate directly in person (Matt. 27) (Carter 2001:35ff.). Apprehensive encounters with the Herod, Antipas and Pilate are explicitly narrated. Matthew’s Gospel contests and resists these powers’ claims for domination. Basic to the Roman imperial theology was the claim that Rome ruled its empire because the gods have willed Rome to rule the world. The rulers of the Roman Empire were chosen agents of the gods, notably Jupiter’s, with the task of 1 The Caesar plays an unseen role in Matthew’s narrative, as an “offstage” character (cf. Weaver 2005:111). Francois P Viljoen, School for Biblical Studies and Ancient Languages, Faculty of Theology, North-west University (Potchefstroom campus). E-mai: viljoen. [email protected]. Acta Theologica 2011 31(2): 329-345 doi: http://dx.doi.org/10.4314/actat.v31i2.17 ISSN 1015-8758 © UV/UFS <http://www.uovs.ac.za/ActaTheologica> Viljoen Power and authority in Matthew’s gospel manifesting the gods’ rule, presence, will and blessings in the Empire (Carter 2001:34). Matthew anticipates an alternative community with the coming of God’s Kingdom (basileiva) with its authority (ejxousiva) over all existing powers (Wengst 1987:46). In a narrative, the narrator often (wittingly or unwittingly) makes use of techniques to enhance his or her message. The listener somehow has to be able to decipher that technique to grasp the intention of the story. This principle obviously is also applicable to reading the Biblical text. The use of irony is one of such techniques. The basic principle of irony is playing with contrast between appearance and reality. Under the surface level a different reality exists. Making use of irony, Matthew underscores his argument that “something greater” as what the natural eye can perceive, has taken place (Weaver 1996:180). With Jesus a newly proclaimed kingdom has come (France 2008:116). He sets the life of Jesus and his followers within a context of political power. Matthew introduces three imperial figures with titles and attributes of huge authority and power. On the surface level it seems as if Jesus and his followers were totally overwhelmed by the execution of their respective powers. But then Matthew overturns their portraits of power with that of powerlessness. The intention of this article is to illustrate how Matthew tells that the apparent regime is replaced with something greater. I firstly attend to the authorial audience of the Gospel arguing that the conventionally defined audience is too limited and should include followers of Jesus who are experiencing Roman rule. I then examine three encounters with Roman representatives: the child Jesus’ encounter with Herod the king (Matt. 2:1- 23), John the Baptist’s encounter with Herod the tetrarch (Matt. 14:1-12) and the adult Jesus’ encounter with Pilate the governor (Matt. 27:1-2, 11-38, 54, 62-66; 28:1-15). I indicate how Matthew’s narrative mirrors his community’s experience of the Roman imperial power. 2. MATTHEW’S AUTHORIAL AUDIENCE When interpreting a text an authorial audience has to be pictured. The authorial audience refers to the audience the author had in mind when writing his text. In Matthean studies the authorial audience was generally depicted as a Jewish-Christian community who had knowledge of Jesus and Biblical traditions, experienced conflict with the synagogue community, and belonged to a minority group (Davies & Allison 2004:138; Hagner 1996:30; Luz 1998:79; Versteeg 1992:13). Carter (2001:57 ff.) convincingly argues that the audience’s experience of Roman imperial rule should be added to the picture of the implied audience. 330 Acta Theologica 2011:2 Matthew was probably written in Antioch in Syria round about 70AD2. According to Josephus (Jewish Wars 3. 29) Antioch “for extent and wealth unquestionably ranks third amongst the cities of the Roman world”. While Rome was the supreme center of power of the Empire, major cities like Antioch extended Rome’s political, economic and cultural power throughout the Empire. Antioch was the capital city of the Roman province of Syria and was the base for this province’s government (Carter 2001:37). Matthew’s audience was under constant pressure. This put them on the defensive. They became more insistent about their persuasions and self- definition. Matthew’s plot centers on the question of who is in command (Viljoen 2007:699). While challenging Roman claims he asserts that the world belongs to God. Jesus impersonated the imminence of God’s reign. God realizes his kingship in and through Jesus who forms a community by calling them to follow Him. In Matthew’s narrative the position of influential figures were constantly threatened by Jesus’ authority. The plot evolves around the issue that Jesus had to be removed if their power were to remain intact. This Gospel was written to confirm Christianity, which entails the kingdom and authority of Jesus as the Messiah. Readers could gain confidence in the trustworthiness of their faith. This led to a number of distinctive emphases in this Gospel. The one which is particularly relevant for this article is the emphasis on the kingdom of God and the authoritative position of Jesus and his teaching. On several occasions in the narrative his authority is claimed and demonstrated. Three times in the Gospel Jesus is said to present God’s presence: “They will call Him ‘Emmanuel’, which means ‘God with us’ (meq j hJmw`n oJ qeov~)” (Matt. 1:23); where two or three come together in my name, there I am with them” (Matt. 18:20); and “I am with your always” (Matt. 28:20). These announcements counter Roman claims that the Caesar was the agent of Jupiter and the present deity (deus praesens) (Statius, Silvae 5.2.170). Jesus is the beloved Son of God (Matt. 3:17 and 17:5). Jesus teaches his disciples to speak of and pray for the “Kingdom” (basileiva) of God (e.g. Matt. 6:10). The crowds were amazed at his teaching “because He taught with authority (ejxousiva) and not as their teachers of the law” (Matt. 7:29). When his actions of forgiving the sins and healing of a paralytic were questioned by teachers of the law, Jesus declared that He as Son of Man had the authority on earth to forgive sins (Matt. 9:6). The crowds were filled with awe because God had given such authority to men (Matt. 9:8). He gave authority to his disciples to drive out evil spirits and to cure every kind of disease and sickness (Matt. 10:1). Jesus claimed that “one greater than the temple is here” (Matt. 12:6), “someone greater than Jonah” (Matt. 12:41), and “someone greater 2 Most scholars opt for the origin of the Gospel in Antioch in Syria. This view can be traced back to the classic proposal of Streeter for the case of an origin in Antioch (Streeter 1924:500-527). See also Keener (1999:41 f.) and Stanton (1985:1942). 331 Viljoen Power and authority in Matthew’s gospel than Solomon” (Matt. 12:42). Yet his authority is questioned and his claim to this fiercely criticized by the chief priests and the elders (Matt. 21:23-27). This emphasis finds its ultimate expression in the Great Commission where Jesus proclaims: “All authority (pa`sa ejxousiva) in heaven and earth has been given to me” (Matt. 28:18). Heaven and earth signify all creation over which God claims to exercise sovereign rule through Jesus. Jesus therefore commands his disciples with the Great Commission giving them authority of making disciples by baptizing and teaching all nations. 3. HEROD THE KING AND JESUS THE NEW BORN KING In the first scene to be investigated, Matthew compares Herod with Jesus3. Jesus’ birth is presented as a threat to Herod, the vassal king of the Romans, who acknowledged Rome as “masters of the world” (Josephus, Antiquities, 15.387). Matthew introduces Herod and Jesus each as a king (basileuv~) by way of contrast: “After Jesus was born in Bethlehem in Judea, during the time of King (basileuv~) Herod4, Magi from the east came to Jerusalem and asked, ‘Where is the one who has been born king (basileuv~) of the Jews? We saw his star in the east and have come to worship him’” (Matt. 2:1-2). The magi come from the east, the location of Rome’s enemy Parthia. Not surprisingly, they do not recognize Rome’s puppet king, Herod. Their question was highly non-diplomatic revering Jesus’ position of king above that of Herod’s.
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