Studies in Matthew: Interpretation Past and Present

Abstract

(ProQuest Information and Learning: ... denotes non-USASCII text omitted.) in Matthew: Interpretation and Present, by Dale C. Allison, Jr. Grand Rapids: Baker Academic, 2005. Pp. 288. $34.99 (hardcover). ISBN 0801027918. in Matthew, by Ulrich Luz. Translated by Rosemary Selle. Grand Rapids: Eerdmans, 2005. Pp. 397. $30.00 (paper). ISBN 0802839649. These recently published collections of essays by Dale Allison and Ulrich Luz display significant interest in historical-critical issues, history of interpretation, and narrative, synchronie dimensions of Matthew's Gospel found in their commentaries. AlIison's essays are either new or significantly revised, whereas most of Luz's are English translations of prior work. Allison divides his thirteen essays into Exegetical Past (Part I), consisting of six new pieces, and Literary and Historical Studies (Part II), consisting of three new and four revised essays. The essays in Part I generally provide substantive discussions of exegetical history involving both giants like Chrysostom and lesser-known figures like Cosmas Indicopleustas. Allisoris mastery extends also to Reformation and post-Reformation theologians and scholars as well as figures from other fields such as English author Thomas de Quincey (1785-1859). Allison's references are intrinsic to his arguments and often aid in subverting unhelpful interpretive assumptions. The results are fresh, compelling readings of selected Matthean texts. Further, Allison displays newfound postmodern interpretive sensibilities. In Magi's Angel (Matt. 2:2, 9-1O), Allison maintains that one should not understand of Matt 2:2 as a heavenly phenomenon, as does most modern exegesis. Exegetical history largely excludes this option in light of star's odd behavior. Positively, ancient interpretation explains Matthew's star: Quite simply, Matthew's idea of a was not our idea of a star (21); ancient texts relating and equating angels and stars support conclusion that the guiding was a guiding angel (29). In seeing God (Matt. 5:8), Allison draws on exegetical history to investigate neglected phrase they will see God, concluding that [Matthew] and his early readers... probably hoped one day to share experience of angels in heaven and to see a somatic God to face (61)-a reading counterintuitive to modern interpreters. Allison's interest, however, here less exegetical and more theological and theoretical. Allison concludes with a section entitled Theological Value of Exegetical History, in which he sounds positively postmodern. First, exegetical history shows that a verse a station on way whose full meaning can only be pondered by retracing paths that led to and by uncovering paths that have gone out from (61). Second, that readers are situated means that interpretations are constantly changing; plain sense may supply a modicum of interpretive certitude, but may be equally grateful that such stability does not prevent ceaseless and creative reapplication of Scriptures, from which we can bring forth treasures new as well as old (62). Third, multiple meanings need not be mutually exclusive. Fourth, revelation a process-given first three points, it makes little sense to confine revelation to words on a biblical page. Exegetical history in its entirety rather confronts us with an ongoing, evolving divine disclosure (63). Coming from de facto author of ICC commentary on Matthew (with W. D. Davies, The Gospel according to Saint Matthew, 3 vols.; ICC; Edinburgh: T&T Clark, 1988-97) and a heretofore fervent defender of historical-critical paradigm, this chapter signals a significant change in course. The third essay, Murder and Anger, Cain and Abel (Matt. 5:21-25), less theoretical but equally intriguing. Allison draws on inter- and intratextual connections to contend that this passage is designed to send informed readers back to Gen. …