Summary Matthew 2
Several weeks have passed since I posted the last section on the context of Matthew. Since that time, I’ve gotten back into the Q issue. The good news is that I’ve finally figured out what the actual case for Q is. Or what it isn’t. Or something
The upshot is that I’m going back over my notes, and (re-)reading more stuff by John Kloppenborg, who seems to be one of the most significant proponents of Q. I also feel somewhat responsible for him since he teaches at the University of Toronto, my alma mater. And I think what this is going to do is launch me into Luke. I’d been waffling about what to do next; 2 Corinthians, Romans, Luke, perhaps the Didache. It may end up being Luke.
The benefit of Luke is that he has a lot of stories that make up substantial blocks of text: think Zaccheaus, or The Good Shepherd, or The Prodigal Son, or the Good Samaritan. Such blocks should not require the sort of line-by-line comment that much of Mark and Matthew have. But then, I always think that.
So be prepared for another diatribe on Q.
The beauty of a blog like this is that I can be as self-indulgent about topics like this as I wish. But one hopes that one doesn’t test the patience too much of our gentle readers.
Posted on January 9, 2017, in gospel commentary, gospels, Matthew's Gospel, Q, Summary and tagged Bible, Bible commentary, Bible scholarship, biblical scholarship, commenting, epistles, gospel commentary, gospels, Historical Jesus, koine Greek, mark's gospel, Matthew's gospel, New Testament, New Testament Greek, NT Greek, Q gospel, religion, St Mark, St Matthew, St Paul, theology. Bookmark the permalink. Leave a comment.