Summary Matthew Chapter 24

The intent was to compare and contrast Matthew 24 with Mark 13 in order to see what had changed in the interim. Then, we’d examine the changes for a theme, and develop a theory for why the changes had occurred, and then use this to explain developments in the beliefs of the followers of Jesus. One problem: the two chapters are virtually identical. I could copy & paste the Summary of Mark 13, make some very minor changes, and then call it a day. Tempted as I might be, we’ll try a different approach.

There are some minor differences. In Mark, Jesus explains the signs to Peter, James, and John; in Matthew, he tells all the disciples. Speaking of temptation, it is very tempting to see this as perhaps more significant than it may be. One of my contentions is that Jesus did not have an inner circle of Twelve; I suspect that was implemented by James, on very little evidence whatsoever. In Mark, Jesus seems to have five chief followers: the three just named, Peter’s brother Andrew, and Judas who betrayed him. And note that Judas is not mentioned until the very end, and the rest of the Twelve, Matthias and Phillip and whatever the rest of them were named are exactly that: named. The term is more common in Matthew, but written later we would expect that. In Mark, the term really does not become lodged in the vocabulary until the Passion story, when it’s used instead of disciples. There is a body of opinion that believes the Passion story had a separate genesis from the gospel itself. It’s possible that the creators of this narrative were familiar with a tradition of the Twelve, where the rest of the stories Mark accumulated were from a different (set of) tradition(s).

This has an interesting implication. If the Twelve are in the Passion narrative, and the Twelve are part of the James tradition, does that mean, or possibly imply, that the Passion narrative came from James and his group? It’s possible, but not necessary. James is considered to represent the Jewish roots of Jesus’ teaching; that is certainly the impression Paul provides. As such, it seems unlikely that James would be the one to come up with the idea of blaming the Jewish authorities. With this, we have acknowledge that there is an opinion that the Passion narrative predates the rest of the gospel. It appears, however, that this opinion is under fire and does not command the respect that perhaps it once did. The other consideration is that it is, above all, the Passion story that attempts–almost desperately–to exonerate the Romans and place blame for Jesus’ execution on the Jews. As I have seen, this very, very clearly of a piece with Josephus’ attitudes in The Jewish War. This puts the composition of the Passion story after 70, after the destruction of the Temple, at the same time that Chapter 13 was composed.

Lately I have been toying with the idea that perhaps Mark was written both before and after 70. That is to say, Mark composed up to, say, Chapter 9 prior to the War, and then adding 10-15 after. The thing with this theory is that it’s entirely unnecessary. If you’ll recall, my analogy for Mark was that of a weaver, weaving the strands of different traditions into a single, unitary narrative. He would have, or could have done this starting in 67 (e.g.) and then completing it all after 70. Or, he could have written the whole thing after 70. I will maintain that the War and its consequent destruction of the Jerusalem assembly left a bit of a hole in the fabric of the Christian assemblies, which the composition of a written “good news” was intended to fill. The Jerusalem assembly may have been moribund in a real sense prior to the war, but the loss could still have had serious psychological impact. And it would have particularly benefitted any surviving members of the Jerusalem assembly to come up with a story that put distance between them and the rebel Jews. This could put Mark into the category of a refugee from the war; it’s an interesting theory, but there are apparently a few geographical mistakes which make it seem that Mark was not familiar with either Galilee or Judea or both. More likely, he got his story from a refugee. Perhaps even more likely is that he got the story from someone on the Roman side: the outline, but lacking in details. But then, Mark didn’t really need details; he only needed the outline. One thing I do find hard to credit is that Mark was a companion of Peter. How was it that Peter did not tell Mark about Jesus’ teachings? How did those end up in Q and not in Mark. Yes, explanations can be provided; the problem is, this requires further elaboration on the story. And, somewhat counterintuitively, the more complex the story, the less likely it is to be true. This is especially true for stories told a distance in either place or time. Here we have both.

One other minor difference between the two versions is that Matthew has the non-specific disciples specifically asking Jesus for the signs of his Parousia. Interesting to note that Matthew is the only evangelist to use this word; all other occurrences are in epistles, mostly in the three letters of Paul that we’ve read: 1 Thessalonians, Galatians, and 1 Corinthians. Matthew only uses the word four times, and they are all in this chapter. The first is in Verse 3, when the disciples ask for the signs; the other are in Verses 27, 37, and 39. All pertain to the Parousia of the son of man. Now, the significance of this is blunted to some extent. Mark certainly connects the horrors of those times with the coming of the son of man; it’s just that Mark does not use the term “parousia”. But he talks about the sun being blackened, the moon not giving light, & c. These two couplets are both from Isaiah, but they are from different parts of Isaiah, Chapters 13 & 34; however both are talking about the day of the lord, when he comes in anger, so the reference is appropriate.

Just a word about “parousia”. It’s another of those Greek words (like baptize) that has a special meaning in English that is completely absent in Greek. It simply means “presence”, or “arrival”, which we is probably how we should take it when used of the son of man. Now note that: it does not mean return. If Jesus is going to make a second coming, is going to arrive a second time, would it not be more appropriate to talk about his return? Is there a very subtle linguistic clue here? Of course, I just said that Mark does not use the word, even though Matthew does. Mark simply says the son of man is coming; again, a very neutral, ordinary verb. But he does not say that the son of man is returning, so I don’t think the use or non-use of this particular word is all that significant; it’s the idea of what it means that matters. There is nothing special about the word; in 1 Corinthians 16, Paul talks about the parousia, the arrival, of three assistants in Corinth, and there are a few other neutral uses of the word in the NT–almost all of them in epistles.

Rather, I would suspect that the non-use of the term is compatible with Paul’s non-use of the term “son of man”. Paul talks about the arrival of the lord; he does not talk about the return of Jesus. For, to Paul, Jesus the man was not returning; rather, the apotheosis of Jesus, as the lord, was to arrive. This could, perhaps, provide a clue about the son of man. If Mark is still reflecting the earlier belief that Jesus the man was not entirely divine, then this would explain why Mark has Jesus talk about the son of man in more-or-less third-person terms. Jesus is effectively saying that the son of man will come as prophesied in Daniel, with the implication that he is to be the son of man. In this way, the son of man both is and is not Jesus. Of course, this runs the risk of being overly complex, but it does provide some rationale for the ambivalence and ambiguity about Jesus’ divinity found in Mark.

Matthew, of course, has no such ambivalence. Jesus was divine from birth. That event was proclaimed even in the stars as seen by the magoi. This means Jesus was a figure of cosmic significance right from the start. And since Matthew alternates son of man with son of God, the identity of the two becomes clear.

One interesting omission from Mark involves the intimate nature of the coming tribulation. Matthew does not tell us that brother will betray brother, or that a father will betray his child. Rather, he adds the analogy to Noah, and tells us that of two women or two men, one will be taken and the other will not. This, I think, reflects the added distance from the war that Matthew had. Some of the grim details of civil war that were so important, perhaps because they were so fresh, to Mark have faded into the background for Matthew. So the latter omits the references to civil war, and adds references to an earlier apocalypse, that of Noah, and the more supernatural element of one being taken while the other is left.

Looking at the big picture, the changes from Mark are fairly minor, and largely can be described as tinkering about the edges. Matthew retains the main outline and major themes; he adjusts the focus a bit, making this a little less about an actual physical event and more about a cosmic event, but there is nothing terribly startling. This similarity indicates that the thought-world of the church had not moved too far between the times of the writings of these too gospels, but it had moved. The most telling difference, I think, is the addition of the parable of the faithful and wicked slaves. The time is still coming, the day of the lord approaches, but the exact timing is uncertain. Therefore, we need to be like the faithful servant: be ready, be watchful. Do not suppose like the wicked servant that the time has been delayed. Most likely this directly addressed a real situation among Christian communities. Paul expected it momentarily; but two generations have come and gone since then and there has been no coming. It is easy to see where this would make the followers of Jesus a bit concerned, leaving them perhaps a bit demoralized. To paraphrase Cicero, how long, o lord, must we endure? No doubt that was a difficult question for leaders of the various assemblies. This parable was added to address exactly this question.

About James, brother of Jesus

I have a BA from the University of Toronto in Greek and Roman History. For this, I had to learn classical Greek and Latin. In seminar-style classes, we discussed both the meaning of the text and the language. U of T has a great Classics Dept. One of the professors I took a Senior Seminar with is now at Harvard. I started reading the New Testament as a way to brush up on my Greek, and the process grew into this. I plan to comment on as much of the NT as possible, starting with some of Paul's letters. After that, I'll start in on the Gospels, starting with Mark.

Posted on August 13, 2016, in Chapter 24, gospel commentary, gospels, Historical Jesus, mark's gospel, Matthew's Gospel, Summary. Bookmark the permalink. Leave a comment.

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