Durham E-Theses Discernment of relevation in the Gospel of Matthew Shaw, Frances How to cite: Shaw, Frances (2003) Discernment of relevation in the Gospel of Matthew, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1417/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk DISCERNMENT OF REVELATION IN THE GOSPEL OF MATTHEW Frances Shaw ABSTRACT In the biblical tradition revelation from God is frequently mediated through certain gifted individuals. This study describes and analyses the theological theme of discernment of revelation in Matthew's gospel, itself located within a tradition of revelation and in a historical milieu of competing claims to revelation. The focus here is on how one writer presents his claim that Jesus is the model of discernment, who is thus able to call the new people of God, and who exemplifies the godly life in the exercise of obedient, costly discernment. A composition critical approach is taken, although insights from literary criticism are also used. After outlining the background to and contours of the study in chapter 1, chapter 2 demonstrates that discernment of revelation is a pervasive theme in Matthew's gospel. Chapters 3 and 4 show how revelation is given and discerned in selected 01 and early Jewish texts. This significant background facilitates a close study of Jesus as the model of discernment in chapter 5, focussing on 11.25-30, and drawing out the implications of Jesus' intimate and reciprocal knowledge of God. Jesus himself transcends existing types as God's final, authoritative and eschatological mediator, even as someone the truth about whom needs to be discerned. Chapters 6 and 7 explore the dynamics of discernment by focussing on Peter as an example of the fragility of discernment, and the Jewish leaders as examples of those who fail to discern the truth about Jesus. Matthew's claims to true revelation legitimate Jesus' status and authority as the Son of God. Furthermore, discernment of the truth about Jesus takes on a defining role in the formation and maintenance of community. Disclosure and hiddenness are both integral to revelation and Matthew uses various literary devices familiar in the apocalyptic and wisdom traditions to persuade his readers to accept the truth of his claim. 0 DISCERNMENT OF REVELATION IN THE GOSPEL OF MATTHEW Frances Shaw A copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. A Thesis Submitted for the Degree of Doctor of Philosophy Department of Theology University of Durham 'I 0 12 DEC 2003 CONTENTS Chapter 1 Introduction 1.1 Discernment of Revelation in Matthew's Gospel: historical background 8 1.2 Defmition of Terms 12 1.3 Justification for the Study 17 1.4 Survey of Scholarship Relating to Discernment in Matthew 23 1.5 Questions of Method 28 1.6 Aims of the Study 32 Chapter 2 Matthew's Story of Discernment 2.1 Introductory Observations 35 2.2 Matthew's Story of Discernment 39 2.2.1 1.1-2.23, The Birth Narrative 39 2.2.2 3.1-4.25, John discerns the truth about Jesus, who receives revelation from God 42 2.2.3 5.1-9.38, Jesus' revelatory words and deeds 46 2.2.4 10.1-17.13, Response to Jesus' mission 47 2.2.5 17.14-26.46, Teaching and Confrontation 61 2.2.6 26.47-28.20, The Passion and Resurrection Narrative 63 2.3 Conclusion 67 Chapter 3 Discernment of Revelation in the Old Testament 3.1 Introductory Observations 69 3.2 Abraham and the Patriarchs 71 3.2.1 The Abraham Narrative and Matthew's Gospel 75 3.3 Moses and the Prophets 78 3.3.1 Traditions about Moses and Matthew's Gospel 92 3 3.4 Solomon and Wisdom Traditions 97 3.4.1 Wisdom Traditions and Matthew's Gospel 103 3.5 Conclusion 105 Chapter 4 Discernment of Revelation in Early Jewish Literature 4.1 Introductory Observations 108 4.2 Select texts from Qumran 111 4.2.1 Qumran texts and Matthew's Gospel 118 4.3 Sirach 123 4.3.1 Sirach and Matthew's Gospel 131 4.4 Daniel 135 4.4.1 Daniel and Matthew's Gospel 142 4.5 Select traditions from 1 Enoch 146 4.5.1 Enoch traditions and Matthew's Gospel 156 4.6 Conclusion 160 Chapter 5 Model Discernment 5.1 Introductory Observations 164 5.2 The Setting of 11.25-30 166 5.3 11.25-30: Jesus' Thanksgiving for Revelation 168 5.4 Jesus as the Model of Discernment 179 5.5 The Significance of Jesus as the True Discerner 185 5.6 Conclusion 191 Chapter 6 Fragile Discernment 6.1 Introductory Observations 195 6.2 The Setting of 16.13-20 197 6.3 16.13-20: Peter Discerns the Truth about Jesus 199 6.4 Peter and the Dynamics of Discernment 211 6.5 Discernment and Petrine Primacy 218 6.6 Conclusion 221 4 Chapter 7 Failed Discernment 7.1 Introductory Observations 224 7.2 The Birth Narrative 224 7.2.1 Summary 228 7.3 The Passion Narrative 230 7.3.1 Summary 241 7.4 Conclusion 242 Chapter 8 Summary and Conclusion 246 Bibliography 255 5 Declaration I hereby declare that no part of the material contained in this thesis has previously been submitted for a degree in any other University or College. Copyright The copyright of this thesis rests with the author. No quotation from it should be published in any form, including electronic and the Internet, without the author's prior written consent. All information derived from this thesis must be acknowledged appropriately. 6 Quotations are taken from: Revised Standard Version, copyright 1946, 1952, 1971, 1973, by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. (RSV). Novum Testamentum Graece, ed., B. Aland, K. Aland, J. Karavidopoulos, C.M. Martini, B.M. Metzger, 27th edn. Stuttgart: Deutsche Bibelgesellschaft, 1993 [1898]. Charlesworth, J.H., ed., The Old Testament Pseudepigrapha, Garden City, New York: Doubleday, 1983-85. Vermes, G., The Complete Dead Sea Scrolls in English, London: Penguin Books, 1997 (CDSSE). Abbreviations for biblical books, standard reference works and periodicals follow that set out in the Journal of Biblical Literature, 107 (1988), 587-596. 7 Chapter 1 INTRODUCTION 1.1 Discernment of Revelation in Matthew's Gospel: Historical Background Then if any one says to you, 'Lo, here is the Christ!' or 'There he is!' do not believe it. For false Christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect.' These verses from Matthew's gospel draw attention to an aspect of religious belief characteristic of Judaism and Christianity: that for religions grounded in claims to revelation, discernment between true and false messiahs and prophets is a critical issue with eternal consequences. The aim of this study is to demonstrate and explain the importance of discernment of revelation as a significant motif in Matthew's gospel.2 'Christianity' and 'Judaism' were not sufficiently well defined to form separate entities in the first century AD, especially after the destruction of the temple when formative Judaism was taking shape. 3 Groups, parties and 'sects' of differing persuasions were plentiful, including those with identifiable leaders. 4 The records we have concerning these various leaders are not unbiased; they reflect a certain assessment of events and the claims of the persons concerned from the perspective of their authors. They also contain recognisable elements of polemic, reflecting attempts by marginalised groups to justify their positions, and dominant groups to exercise a form of social control.5 'Matt. 24.23,24; also in Mark (13.21,22), but Matthew emphasises this theme by his own redactional insertions concerning false Christs and prophets: Matt. 24.5,11,26; cf. 7.15,21-23. 2'While most of 24.1-36 is description, much of it is paraenesis. So the lesson in eschatology does not simply console: it also demands discern,nent and adherence to Jesus' commands.' Davies and Allison, Matthew III, 369; (my italics). In discussing Mark 13.22, Marcus, 'Epistemology', 572, notes, 'The qualifying phrase [if possible] indicates that by the grace of God the elect may escape deception; but their discernment will certainly be tested to the very limit' (my italics). 3Bockmuehl, Revelation, 19, suggests that 'the pillars of "mainstream" Jewish belief might be summarized as a) exclusive monotheism, b) "revelation" and orthopraxis, and c) election and redemption'. 4See Horsley and Hanson, Bandits, Prophets; Acts 5.33-39 refers to Theudas and Judas the Galilean. 5Alexander, 'Sixtieth Part', explores the scribal marginalisation of prophets and charismatics. Rowland, 'Apocalyptic Literature', 184: The claim to direct revelation is used just as much by those who control the levers of religious power as those who do not.' 8 Segal, for example, has demonstrated how charges of magic are likely to be made by one religious group against another, of whom it disapproved: Thus, the charge of "magic" helps distinguish between various groups of people from the perspective of the speaker but does not necessarily imply any essential difference in the actions of the participants.6 Similarly, Stanton7 has shown that one way to denigrate opponents was to attribute their claim to power to demons or the devil, and to accuse an individual of being a magician, a sorcerer, a deceiver, or a false prophet (pyoç, 'y&ri;, it?voç, o7tpo(p1r)c).