Abstract
To read Matthew’s Gospel within the global context is to read this narrative vis-à-vis the urgent challenges facing the global community. One such challenge concerns the exercise of political power within the public arena. Throughout his narrative Matthew paints a vivid portrait of the political power brokers of Jesus’ world and the unsavoury methods that they use to achieve their goals. He also offers graphic depictions of political power as wielded by those in authority. This study examines Matthew’s narrative portrait of the first-century authorities, Roman and Jewish, who exercised power in Palestine and beyond. Part one depicts these authorities and their methods of exercising political power. Part two assesses the relative effectiveness of such uses of power in Matthew’s depiction. Part three points toward Matthew’s contrasting portrait of positive leadership patterns. Part four assesses Matthew’s narrative rhetoric as a tool for fruitful refl ection on the use of political power.
Highlights
To read the Gospel of Matthew within the global context is to read Matthew’s narrative against the backdrop of the urgent issues and challenges that face the global community as a whole as well as individual nations. One such challenge concerns the exercise of political power within the public arena and the honesty and integrity with which such power is exercised
There are significant social differences between the Jewish community portrayed in Matthew’s Gospel, with its religious parties and temple functionaries, and the Roman Empire, with its political/military hierarchy extending from the emperor down to the common foot soldier
One of the most notorious, most ubiquitous and, sadly, most successful strategies across the globe for gaining and/or retaining political power lies in the age-old art of political conspiracy, i.e. ‘joining in a secret agreement to do an unlawful or wrongful act or to use such means to accomplish a lawful end’ (Webster & Gove 1969:178)
Summary
To read the Gospel of Matthew within the global context is to read Matthew’s narrative against the backdrop of the urgent issues and challenges that face the global community as a whole as well as individual nations. Jesus likewise announces to his disciples and the Jerusalem crowds gathered in the temple (23:2–3a): ‘The scribes and the Pharisees sit on Moses’ seat; do whatever they teach you and follow it ...’.14 The authority of these leaders reaches well beyond the Jewish community. Galilee on behalf of Rome, the Roman governor of Palestine, Roman military officers such as centurions, and the rank and file of Roman soldiers, organised into legions of 6 000,20 cohorts of 600,21 and centuria of 100 (cf 8:5, 13; 27:54; Weaver 2005:107– 114).22 In speaking to his disciples, Jesus identifies this hierarchy of Roman imperial power as ‘the rulers of the Gentiles’ ( : 20:25b) and 'their great ones' ( : 20:25c). There are significant social differences between the Jewish community portrayed in Matthew’s Gospel, with its religious parties and temple functionaries, and the Roman Empire, with its political/military hierarchy extending from the emperor down to the common foot soldier. While not all political strategies are reflected in both communities according to Matthew’s narrative, there are far greater commonalities than differences in their respective political initiatives
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