Luke 1–9 by Barbara E. Reid OP and Shelly Matthews

Abstract

Reviewed by: Luke 1–9 by Barbara E. Reid OP and Shelly Matthews Claudia Janssen barbara e. reid, op, and shelly matthews, Luke 1–9 (Wisdom Commentary 43A; Collegeville, MN: Liturgical Press, 2021). Pp. lxvii + 339. $49.95. For quite some time there have been very few feminist publications on the Gospel of Luke, so this commentary was long overdue. In the introduction, the authors Shelly Matthews and Barbara E. Reid describe their approach as feminist with an intersectional perspective: "As a feminist commentary this volume takes special interest in narratives on women in Luke, but our analysis is not restricted to the question of women alone" (p. xliii). Gender is linked to other issues of power and domination, such as status, (dis)ability, and prejudice owing to racial, ethnic, and religious difference. Two themes receive special attention: Luke's attitude toward Jews who do not follow Jesus, and the evangelist's portrayal of women. Interspersed with the authors' own exegetical remarks are several short articles by other authors that focus mostly on the reception of the Gospel in various cultural contexts, including issues of critical masculinity studies, postcolonial exegesis, or disabilitycritical interpretation of the salvation narratives. In their interpretation of the religious location of Luke's Gospel, the authors criticize interpretations which assume that Luke is "within Judaism" and which interpret the polemics against the Pharisees and other Jews as "intramural": "Luke's privileging of Jewish institutions such as the temple and Jewish texts is better understood as appropriation rather than appreciation" (p. lx). Luke proclaims that all of the Jewish Scriptures are fulfilled by Jesus and highlights the temple as the locus of revelation and worship. But the entire representation is linked to Christocentric concerns. R. and M. argue that the Jesus-centered attitude of the Gospel is a "form of proto-supersessionism." This laid the foundation for the later established Christian supersessionism as the boundaries between Jews and Christians became more firmly fixed. Both authors are concerned with overcoming anti-Jewish interpretations in the current reception of the texts. [End Page 508] At various points in the commentary, the authors make their different assessments of exegetical problems visible. This makes the reading particularly exciting, since the authors take very different positions on many issues. One example is the interpretation of the imperial language in the Magnificat (pp. 44–47). R. argues that Luke is countering Roman imperial values by offering Jesus's service in humility as a contrast to imperial power and arrogance. Thus, the Magnificat has subversive potential. M., on the other hand, is of the opinion that Luke is reinscribing imperial power rather than overturning it. God is portrayed as a warrior god who takes revenge on his enemies. Another central theme of the commentary is the question of whether Luke is a friend of women or the most dangerous book in the Bible. Their answer (p. lxii): It is likely that Luke was aware of women's presence, struggles, and agency in the early apostolic ministries, including instances of their leadership, but he restricted them to silent, passive supporting roles. For him, women and men have different ways of being disciples. The authors use feminist-critical methods to expose and challenge Luke's patriarchal biases and to recontextualize and reinterpret the text. Especially helpful are the "translation matters" sections, which provide brief explanations of individual words relevant to the interpretation. Following the introduction, the commentary offers an extensive exegesis of Luke 1–2, which includes a comprehensive reception of the feminist discussion of the last thirty years: An Orderly Account for Lovers of God (1:1–80); Divine Love Becomes Incarnate (2:1–52). The headings of the subsequent chapters are as follows: Beloved Son of God and All God's Children (3:1–38); Prophetic Mission Declared; Divided Responses (4:1–44); Male Disciples Called; Female Disciples in the Shadows (5:1–39); Multitudes of Women and Men Are Healed and Hear (6:1–49); Wisdom's Children Justified (7:1–50); Galilean Women Followers and Financiers (8:1–56); and The Cross That Should Not Be Taken Up (9:1–62). Other topics briefly covered in the context of interpreting each chapter...