Divine Wrath and Salvation in Matthew: The Narrative World of the First Gospel 9780800699598, 9781451452259

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Divine Wrath and Salvation in Matthew The Narrative World of the First Gospel

Anders Runesson

Fortress Press Minneapolis

Additional praise for Divine Wrath and Salvation in M aUhew "What happens if we attend to Matthew's inception history, rather than to its reception history? If we read it not within the New Testament but alongside of other late first-century jewish texts (4 Ezra, 2 Baruch)? If we see this 'passionately angry' Gospel not as an instance of ' Christian origins,' but as a witness to jewish origins? In Divine Wrath and Salvation in Matthew, Anders Runesson accomplishes exactly such a historical reimagining. The result is a profound work of ethical reasoning and a clear summons to theological courage."

-Paula Fredriksen The Hebrew UniverSity ofJerusalem

"For students of Matthew's Gospel, Anders Runesson's Divine Wrath and Salvation in Matthew: The Narrative World of the First Gospel presents a strong and challenging interpretation. Matthew, he insists, originates as a thoroughly jewish text and, contrary to many later Christian readings, is primarily concerned with the salvation of Israel, particularly those 'lost sheep' so led astray by their leaders who, in a particular way, have earned God's judgement. Not all will agree with Runesson's assessment, but no one should ignore it."

-Donald Senior Catholic Theological Union

"I know of no other book that approaches the Gospel of Matthew

from a strictly historical point of view in the consistent and masterful way that Runesson does. He shows that Matthew can be explained as a document whose origins lie fully within its first-century Jewish context. This is a stimulating and insightful book that the next generation of Matthean specialists will not be able to ignore." -Donald A. Hagner Fuller Theological Seminary

Divine Wrath and Salvation in Matthew

DIVINE WRATH AND SALVATION IN MATTHEW The Narrative World of the First Gospel Copyright © 2016 Fortress Press. All rights reserved. Except for brief quotations in critical articles or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Visit http://www .augsburgfortress.org/copyrights/ or write to Permissions, Augsburg Fortress, Box 1209, Minneapolis, MN 55440. Cover design: Alisha Lofgren Library of Congress Cataloging-in-Publication Data Print ISBN: 978-0-8006-9959-8 eBook ISBN: 978-1-4514-5225-9 The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences - Permanence of Paper for Printed Library Materials, ANSI Z329.48-1984. Manufactured in the U.S.A. This book was produced using Pressbooks.com, and PDF rendering was done by PrinceXML.

Contents Tables and Figures Preface

xi xiii

Introduction: To Distinguish Good from Evil nivine Judgment in Church and Academy Some Notes on Matthew's Judgment in Recent Discussion Judging Jews and Non-Jews in Matthew The Question of Circumcision in Matthew's Story World

I

3 7

25 31

Part I: Judging and Saving the Jewish People 1. When Will Israel's God Judge His People?

41

2. The Criteria of Judgment for the Chosen People

53

2.1 Sin and Guilt.................................................................................................... .:)4 2.1.1 Intentional and Unintentional Sin: A Theology of Adjusted Guilt 2.12 The Validity of the Law

57 61

2.1.2.1 Cult and/or "Ethics"? Human and Divine Relationships

68

2.13 Inherited Guilt

80

2.2 Obedience and Righteousness ..........................................................................84 2.3 Vicarious Righteousness ................................................................................. 101 2.4 Repentance and Forgiveness .......................................................................... 112 2.4.1 The Unforgivable 130 2.5 Pistis: A Criterion of Judgment'? .................................................................... 136 2.6 Jesus: A Criterion of Judgment? ..................................................................... 142 2.6.1 Jesus and the Kingdom 2.62 The Person of Jesus 2.6.3 Jesus and the Spirit

144 147 158

2.7 In Which Way(s) Are "Works of Law" Criteria of Judgmcnt? ..................... 163 2.8 Covenant and Grace ...................................................................................... 172

3. The Limits of Salvation: Jewish Groups and the Judgment of God

207

3.1 Collectivities Structuring the World of the Narrative .....................................209 3.2 The Politics of Divine Wrath: Condemning the Powerful and Saving the Oppressed ............................................................................... 216 3 2.1 Leadership Groups 3.2.1.1 Groups with Direct Political Influence 3.2.1.2 Groups with Indirect Political Influen",' The Pharisees The Sadducees and the Hf'mdians

217 217 2.1 I

2.U 256

The Disciple.f of John The Disciples of Jesus 3.2.2 The lArger Picture: "This Generation," the Crowds, and Israel 3.22.1 "This Generation" and the Crowds 3.222 Israel: Land and People

259 261 270 271 307

3.3 The Critique of Leadership and the Theology of Judgment... ...................... .317

4. Conclusion to Part I

327

Part II. Judging and Saving the Nations S. Preparing the Nations for Judgment

343

5.1 Beyond the Chosen People: The General View on Non-Jews in Matthew ................................................................................................. .347 5.2 Categorizing Non-Jews: The Good, the Bad, and the Proselyte .................... .352 52.1 Individuals and Groups Exemplifying Negative Stereotypes 353 5.2.2 Exceptions to the Rule: Non·Jews Who Acknowledge Jesus' Authority 52.3 Proselytes in Matthew's Story-World

356 364

5.3 Conquering the Nations and Saving the Enemy: Mission and Conversion in Matthew ..............................................................................373

6. When Will Israel's God Judge the Nations?

389

7. The Criteria of Judgment for Those Who Do Not Belong

393

7.1 Accepting the Rule of the Messiah in the Land: The Christ-Fearers ............. .394 7.2 Joining God's People Before it is Too Late: The Proselytes .......................... 411 7.3 Offering Salvation Beyond the In-Group: The Benevolent Other................. .414

8. Conclusion to Part II

429

Conclusion: Divine Wrath and Salvation in Matthew's Narrative World

435

Bibliography

445

Ancient Sources Index

477

Subject Index

507

Tables and Figures

Figure Int 1.1. Ethnic Identities in Matthew

p.37

Table 2.1.

The use of dikaios in Matthew's Gospel

p.S8

Figure 5.l.

Matthew 2: Knowledge, Insight, and Blindness among Jerusalem's Leaders and the Magi

p.360

Figure 5.2.

"Mission" in Matthew

p.376

Table 7.1.

The Judgment on ChrIst-Fearers and Their Forerunners p.408

Figure 7.1.

Divine Judgment and the Outsider in Matt 25:31-46

p.426

xi

Preface

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419

DiVINE WRATH AND SALVATION IN MATTHEW

what appears to be a direct allusion to the covenant with Abraham and Matthew's use of the word kleronomeo, now seems to me more likely. Beginning with the latter, Matthew's use of kIironomeo (usually translated "inherit") in my view indicates a wider frame of reference for what is to come than an understanding of the requirements for entry into the kingdom based simply on the idea of recompense for work performed (I.e., good deeds) would allow for. In light of recent research, such a claim requires, however, some discussion. Nathan Eubank has argued that kleronomeo should rather be read as a synonym for "acquiring," I.e., that the word indeed only indicates payment for work done and does not signal the idea of inheritance; such an understanding of the word is possible, based on context, although its primary meaning in Greek literature is related to inheritance. 56 While Eubank is certainly correct that Matthew's Gospel frequently uses the language of debt and wages as a way of speaking about sin/good deeds and punishment/reward, in my view Matthew is quite particular in his use of this specific term and differentiates, through its use, between receiving rewards in this world and the next on the one hand, and the process of entering the kingdom on the other. This has to do with more general discourses, found in other contemporary Jewish texts-including some of those in the New Testament-in which ideas about salvation are connected with Abraham, Isaac, and Jacob in such a way that God's dealings with and promises to the Patriarchs are (genealogically) activated in the here and now and function as a prerequisite for entry into the world to come. In other words, salvation does not exist in a chronologically isolated place coterminous with the individuals and groups concerned, but is stretched out through history and so makes redemption dependent on factors other than those produced or controlled by the people of the here and now of the text. Since the people of God are a (religio-) ethnic category, which traces its lineage back to Abraham, salvation and kingdom cannot be divorced from covenant and inheritance. 57 56. Eubank. Wages ofCross-Bearing. 70-71. cf. L5j. ad loco which comments on some of the same passages

that Eubank discusses. 57. On covenant in Matthew. see also discussion above. chapter 2.8.

420

THE CRITERIA OF JUDGMENT

Therefore, in a first-century Jewish setting, speaking about salvation {and related ideas} triggers the notion of inheritance, which in turn, activates the concept of covenant, and vice versa. We would do well, therefore, to consider such notions, especially when Matthew applies a word whose primary meaning relates to inheritance when he discusses that which we call salvation. Let us first take a look at the other passages where Matthew uses kleronomeo, which happen to be concerned with precisely land and life in the world to come, before we return to 25:34. A close reading of these passages will, to my mind, supply evidence that Matthew uses the word only in such a way that it is understood that what is being "inherited" cannot be bought or simply earned. It is owned by someone else and has already been promised to previous generations, the descendants of whom may inherit it if certain conditions, as outlined in the ancient past, are met. In Matt 5:5 the meek, who are identified as "blessed" (makarios 58 ), are said to be about to inherit the land (gt9 ). The giving of land, of course, was part of the covenant agreement between Abraham/Israel and the God of Israel (e.g., Gen 12:1-2; 15:6-21; Exod 19:5; Deut 7:12-13; 11:8-12). Therefore, the eschatological notion of being given the land needs to be understood within a larger covenantal frame, and thus, also as something that will happen "within the family," as the descendants of the patriarchs inherit God's promise to Abraham (and the people as a whole after him); ultimately, while conditions must be fulfilled, taking possession of the land cannot be understood, therefore, as a process based solely on the people's achievements (cf. Deut 8:1; 9:5-6). In Jewish traditions relating to land (and salvation, more generally), inheritance comes with specific requirements: if the law is not kept, exile will follow. But is Matthew speaking specifically into a context where all of these notions are relevant? would the reader have understood? Based on the conclusions reached in Part One above, this seems indeed likely to have been the case. In Matthew, the focus is on ;8. cf. LSj, ad loco

)9. On the meaning of ge as "land" rather than "earth" ht're, see above p. 2~n93. On [srilt'l as land and people, see also pp. 307-17.

421

DIVINE WRATH AND SALVATION IN MATTHEW

precisely the God of Abraham/Israel (Matt 22:32/15:31) and the descendants of Abraham/members of the people of Israel (Matt 1:1; 2:6; 10:6; 15:24). It is to the latter Jesus addresses his proclamation, even if: a) some will fail to fulfill the conditions attached to the covenant, and so, be disinherited, and b) some who were originally not members of the family, as it were, may be incorporated, or adopted, and so, share in the inheritance (Matt 3:9; 8:11-12; 28:20).60 In the same way, when Matthew speaks of "inheriting" (kleronomeo) life in the world to come in 19:29, after having listed rewards that will be paid to those who suffered loss for the sake of Jesus's name in the present world, this wider covenantal frame is Signaled. While Torah obedience, and, more generally, good deeds, will certainly result in rewards in the world to come, the act of entering the kingdom, taking possession of the kingdom, is associated with being given the land, and thus, inextricably intertwined with notions of (religio-ethnic) lineage and, consequently, covenant. It is, ultimately, Israel's history and the active role in the narrative present of the ancestors and God's promises to them, which are still operational,61 that militates against a translation of kleronomeo as simply synonymous with "acquiring." For Matthew. fulfilling what the law requires triggers the promises made to the ancestors, so that what God promised them is now given to (inherited by) God's people in the present (and future). Without God's doings in the past, there would be nothing for the present generation to acquire or inherit, regardless of how many good deeds a person has performed; if the covenant and its promises were removed from discourses of salvation, such good deeds could not be defined as meeting any previously agreed-upon requirements, signed into law, as it were, alongside mechanisms of atonement, and would therefore only produce hollow echoes in an otherwise empty cosmos void of an agreeable counterpart. In sum, a translation of kleronomeo, which does not reflect the 60.

cf. Paul's use of inheritance language in Gal 4:7: if a son, then also an heir. Paul, rather than abolishing the importance of family ties for salvation, thus aims at expanding the privileges of family beyond traditional ideas of belonging.

61.

cf. Matt 22:32.

422

THE CRITERIA OF JUDGMENT

cultural as well as the literary setting in which the text was produced is, ultimately, unsatisfactory, and we should therefore retain in Matthew the primary meaning of the word as "inherit."62 What is striking in Matt 25:34 is that the notion of inheriting the kingdom is associated with non-Jews, who cannot trace their lineage along with Israel and who are therefore not considered to exist in a covenantal relationship with the God of Israel. Quite naturally, it should not be possible to consider them as heirs, since they are not part of the "family," and, consequently, not mentioned in the "testament." How are we to explain this? Does this mean that Matthew's notion of covenant breaks down at this pOint, and that the final judgment is, in the end, independent of it? That kleronomeo loses its primary meaning, since the lineage that would be required for an heir is non-existent? I think not, and the solution to this problem lies precisely in Gen 12:3, when this passage is understood as an intertext alluded to by Matthew as he interprets the future for those who do not belong to the people of

God. God's covenant with Abraham, i.e., with the Jewish people, often referred to in other texts included in the New Testament when the status of non-Jews is discussed,63 provides Matthew with a ethno62. Eubank, Wages ofCross-Bearing, 68-70, is correct, however, with regard to the translation of misthos and apodid~mj as related to wages and repayment. In none of the verses where misthos is used, however, does this word refer to the taking over of the kingdom (Matt 5:12, 46; 6:1, 2, 5, 16; 10:41, 42); instead, the word is used to convey the message that certain deeds will be repaid with corresponding wages in the world to come. The one exception is the special case of Matt 22:8. In the latter case, the use of misthos is explained. however, by how a parable can tum on their head the expectations of an audience. The point here is precisely that misthos is not what the workers (and readers) think it is, since all workers receive the same wages despite having worked a different number of hours. The audience's attention is caught through the setting up of an outrageous scene, which evokes feelings of unfairness, in order for the point of the parable to stand out more clearly, namely that entrance into the kingdom cannot be understood as the receiving of (fair) wages. The situation regarding apodid~j is similar to that of misthos. When the issue is about human guilt, humans must repay what they owe (Matt 5:26; 12:36; 16:27; 18:25-34; cf. 21:41). When Matthew speaks about the world to come, God will repay humans for the good they have done (6:4, 6. 18; 16:27). (On 20:8, see above on misthos.) Never, however, is t'ntering into the kingdom in and of itself construed as God repaying humans for work done. The result is that those who are not allowed into the kingdom can only blame themselves, while those who are accepted must acknowledge God's mercy as based on the covenantal promises made to the patriarchs. It is thus possible to say that judgment is based on deeds, since deeds playa role both in cases of condemnation and salvation; in the latter case they correspond to the covenantal agreement between God and Israel. and thus, trigger God's mercy, which is a sine qua non for salvation. 63. Paul's letters are of course the first to come to mind, as they construe a thE'ology of thE' non-Jew (see esp. Romans 4). While Paul's notion of the Abrahamic covenant difters from Mattht'w's, ht'

t12B

OIVINE WRATH AND SALVATION IN MAr rHEW

theological pattern in which Jewish identity and lineage, and its importance for the salvation of the people, can be maintained at the same time as an opening for non-Jews can be forged. for the Matthean Jesus, while non-Jews who never joined the Jewish people are excluded from the kingdom, based on genealogy (no promises apply to them), through acts of loving kindness performed toward members of the chosen people, they will-based on God's promise to Abraham that all who treat Abraham and his descendants well be blessed-share in the inheritance that God has promised Abraham's descendants. Thus, there is no salvation to be had for non-Jews, except in relation to the chosen people and its Messiah. Matthew's criteria ofjudgment for nonJews who have not converted, i.e., the construal of the conditions that apply for the salvation of the outsider, are thus Simultaneously moving beyond the ethno-religiously defined boundary of the Jewish people and maintaining a sharp focus on the people and their Messiah as the center of the world and the gate through which non-Jews must pass to enter the kingdom. It is, after all, a Jewish kingdom, proclaimed and ruled by aJewish Messiah (and his Jewish disciples; 19:28), all of whom are sent by and derive their authority from a Jewish God. Through this way of theologizing Abraham, Matthew manages to maintain a focus on the covenant and its promises even in relation to those who do not belong within the covenant. The inheritance (kleronomeo; 25:34) that "the sheep" will share with "the least" (who belong within the Jewish people) is based on a logic within which good deeds done to specific people trigger God's mercy, as based on promises made in the ancient past. There is thus no reason to think (or fear), as many Christian interpreters seem to do, that Matthew here outlines criteria of judgment based exclusively on deeds, i.e., that he would proclaim what is usually called "work righteousness."64 The fact still regards Abraham as the ancestor of the Jewish people. not ofthe non-Jews (Rom 11:1), even though he too, re(,ognizes the fact that even as a Jew one can forfeit one's place in the world to come, As a people, though. Israel still has a right to its inheritance, i.e., salvation, based on God's love for the patriarchs (Rom 11:28-29). For other ways of construing God's dealings with Abraham and their consequences for the criteria of judgment, see]as 2:18-26. 64, Examples of thesE' types of concerns are legion in the scholarly literature. For a condensed form of what is thought to be at stake, see Talbert, Matthew, 277. See also discussion above, chapter 2.7. It is true, though, that the type of compassionate deeds that result in salvation for these non-

424

THE CRITERIA OF JUDGMENT

that non-Jews can enter the kingdom is, ultimately, God's doing; it is an act of benevolence as God took upon himself to protect the people he began to form with Abraham. 6s The salvation of these non-converted non-Jews may thus be understood as a theological "bi-product," as it were, of God's primary strategy of shielding and caring for Abraham and his descendants, among whom we find "the least" in the "parable" of the sheep and the goats. "The least," in turn, represent the cosmic judge, who himself is genealogically identified in the Gospel as the son of Abraham (Matt 1:1). Therefore, when Stephen Wilson notes that for Matthew, "the only salvation offered was through Christ," this statement is only partly true. Salvation is indeed said to be bound to the Messiah (via his followers), but there are-in ways that are unknown to the outsider-those outside of the circle of disciples that will have a share in the kingdom, based on the divine grace once shown to Abraham. 66 The theological claim can be drawn as a chart, figure 7.1. Divine judgment and the Outsider in Matt 25:31-46:

Jews is consistent with what the Matthean Jesus demands of his own people. as indicated by his interpretation of Jewish law; see William R. G. Loader,Jesus Attitude towards the Law:.

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DIVINE WRATH AND SALVATION IN MATTHEW

the people must be explained in terms of guilt originating within the people. Therefore, suffering is construed, partly, as divine punishment. When temples in jerusalem fall, the prophets of the Hebrew Bible point to the shedding of innocent blood and oppression of the defenseless; Josephus blames rebellious thugs and bandits in the city, and the rabbis trace the guilt back to baseless hatred and lack of unity. Matthew's jesus, on his part, blames jewish leadership groups for the poor state in which the fragmented land and its people exist. Something must be done. false leadership must be replaced by the rightful Messianic ruler and his closest followers so that the people can be liberated and the land healed (21:43; 19:28). For this to happen, though, demonic powers, invigorated and strengthened by unsound human worship and life choices, need to be defeated. This is the ominous and troubled situation that Matthew has written into his world, and to which he provides a solution as he aims to save his people from perishing along with the ruins of jerusalem. The eschatologically dense mood of the story, so intensely focused on God's wrath and judgment, is well-captured by a quote from Zephaniah's second chapter: Gather together, gather, 0 shameless6 nation, before you are driven away like the drifting chaff, before there comes upon you the fierce anger of the Lord, before there comes upon you the day of the Lord's wrath. Seek the Lord, all you humble of the land, who do his commands; seek righteousness, seek humility; perhaps you may be protected on the day of the Lord's wrath.'

Matthew's focus is firmly on the people of the land, the "crowds," as he calls them. They are the ones who are suffering, mislead and abused by all the leading groups in society, groups who do not understand or teach Torah as it should be taught (9:35-36; 12:7; 15:13-14; 16:11-12; 23:13-25). The crowds see and understand the difference between Jesus's teaching and that of their scribes (7:28-29), as they can also see and understand the power that is channeled through him in healings 6. LXX has apaideutos ('ignorant'). 7. Zeph 2:1-3 (NRSV, slightly modified).

440

CONCLUSION

and exorcisms (9:33; 15:31). Part of the importance of these stories about Jesus's activities lies in the fact that they reveal that this text aims primarily at saving the Jewish people-as opposed to other nations-from the coming judgment. The eschatological judgment is approaching, and the people must be prepared if they are to survive the apocalyptic suffering that precedes it. While rejection of the need to repent and failure to return to full observance of Torah, as it was originally intended by God, will lead to condemnation and exclusion from the coming kingdom through fire (Gehenna), the salvific effectiveness ofthe law is dependent on the divine mercy, grace, and forgiveness that is found within the Mosaic covenant, given to Abraham's children and restored by Jesus. Keeping the commandments is thus a necessary, but not sufficient means to escape destruction and pass through the gates of the kingdom. Since Torah obedience is relative to a person's ability (25:14-30), perfection, which is required for the kingdom (5:48; cf. 5:20), means to observe the law and atone for transgressions; such behavior will keep Abraham's children within the covenant where access is given to divine grace. Keeping intact the notion of lineage (ethnicity) through the upholding of the Abrahamic and Mosaic covenants, while a person's condemnation in the final judgment can always be referred to as based on the unrighteousness of the individual, salvation is ultimately dependent on ancestry (the promises to the Patriarchs), and can therefore only be inherited (kleronomeo), never earned. Matthew thus retains the basic theo-ritual logic of Second-Temple Judaism as he shows his people a way forward after the defilement and future destruction of God's dwelling. Matthew's Second-Temple Jewish understanding of socio-religious and political life also helps explain the salvation-inclusive approach to the outsider discernable in the Gospel. The Christ-fearers' position, which excludes the requirement of conversion to receive a share of the blessings of the kingdom, makes perfect sense in Galilean settings narratively predating the defilement of the temple. The post-temple abandonment and eschatologically motivated cancelling of this status

HI

DIVINE WRATH AND SALVATION IN MATTHEW

as well as its replacement with an open-ethnic approach to save the non-Jew through proselyte conversion is more unexpected, perhaps. If we note, however, that other temple-critical and eschatologically oriented associations such as the sectarians at Qumran accepted proselytes as members of their group and, at the same time, nurtured the idea that only they would be victorious in the final war against the sons of darkness (i.e., all other Jews and non-Jews), it makes more sense to connect temple-less end-of-time expectations with the exclusive salvific efficacy of a restored or reinvented covenant relationship. In addition to such exclusive claims to a restored saving covenant, open to non-Jews who accept full conversion, Matthew also accepted a version of the notion of the possible salvation of the outsider, as outsider, under certain circumstances (25:31-46). Contrary to the more open later rabbinic notion of a separate Noahide covenant for nonJews, Matthew used the logic of the Abrahamic covenant (Gen 12:3) and made such salvation dependent on the other's treatment of the suffering (messianic-Jewish) in-group. For Matthew, in the end, salvation is, whatever the approach, from the Jews, and therefore, dependent on the Jews. 8 Although not explicitly related to the Abrahamic covenant, a similar theological dynamic still exists in modern forms of Judaism alongside the notion of the Noahide covenant, and may be observed (on a much larger scale) in the rules governing the identification of righteous gentiles at the Yad Vashem memorial in Jerusalem. The reconstructed Matthean thought pattern presented in this study sheds light on a specific eschatologically-oriented variant of SecondTemple Judaism, in which the prospect of imminent divine judgment has led to a focus on perfect Torah observance and intense attention to atonement and forgiveness within the context of a restored Mosaic covenant. We are dealing with, as Daniel Boyarin would phrase it,9 a

8. Matthew would thus agree with both John's Gospel (4:22) and Paul (Rom 11) regarding the basic

conviction of where the center is located, even though there would be considerable disagreement between them as to how this conviction should be realized in concrete terms. 9. cf. Daniel Boyarin, Borderlines: The Partition of jUc1eo-Christianity (Philadelphia: Pennsylvania University Press, 2004).

442

CONCLUSION

"dialect" ofJudaism that finds its dosest comparative material in other Second-Temple and later rabbinic Jewish "dialects." Redirecting our attention beyond the Gospel's inception history to its later reception history, two main trajectories are discernable: one in which this Jewish "dialect" is developed further 10cally,lO and another, in which Matthew was used as a contribution to the creation of a new language, Christianity.ll The reason why the former has been so neglected in the history of research, and the latter so prominent that historians often still think of Matthew as a "Christian" text-despite the fact that "Christian" or "Christianity" do not exist as categories in the world of this text and are foreign to it-is likely that there is some truth to the saying that a language is "a dialect with an army." Indeed, had Matthew's Gospel been written a century or so later, it would probably have been identified as a heretical text. 12 In any case, this complex and entangled inception and reception history suggests that the first Gospel should be approached as a topic 10. The earliest such reception of Matthew, probably even part of its inception history, is found in the Didache (see discussion in Huub van de Sandt and David Flusser, The Didache: Its jewish Sources and its place in Early judaism and Christianity [Assen: Royal van Gorcum, 2002]; Alan J. P. Garrow, The Gospel ofMatthew's Dependence on the Didache [London: T & T clark, 2004]; Huub van de Sandt and Jurgen K. Zangenberg (eds.) Matthew, James, and the Didache: Three Related Documents in Their jewish and Christian Settings [Atlanta: Society of Biblical Literature, 2008]). Later key examples include, e.g., Rec. 1.27-71 (see discussion in F. Stanley Jones, An Ancient jewish Christian Source on the History of Christianity: PseudO-Clementine "Recognitions" 1.27-71 [Texts and Translations 37, Christian Apocrypha Series 2; Atlanta: Scholars, 1995); the Pseudo-Clementine Homilies (d. Annette Yoshiko Reed. '''Jewish Christianity' After the 'Parting of the Ways': Approaches to Historiography and Self-Definition in the Pseudo-Clementines," in The Ways that Never Parted:jews and Christians in Late Antiquity and the Early Middle Ages [Tubingen: Mohr Siebeck, 2003), 189-231); and the Didascalia Apostolorum (cf. Charlotte Elisheva Fonrobert, "The Didascalia Apostolorum: A Mishnah for the Disciples of Jesus," journal of Early Christian Studies 9.4 (2001), 483-509). See also, Karin Hedner Zetterholm, "Jesus-Oriented Visions ofJudaism in Antiquity" in Scripta Instituti Donneriani Aboensis no. 27:jewish Studies in the Nordic Countries Today (2016): 37-60. For general discussion of}ewish uses of Matthew, see James Carleton Paget, ''Jewish Christianity," in Cambridge History ofjuda isrn , vol. 3, The Early Roman Period (ed. William Horbury et al.; Cambridge: Cambridge University Press, 1999), 731-75. 11. While disputed, it is likely that Ignatius of Antioch presents us with the earliest such USE' of Matthew's Gospel. For discussion, see tdouard Massaux, Influence de I'evangile de saint Matthicu sur la litterature chretienne avant saint Irenee (Universitas Catholica Lovaniensis, Dissertationes, Ser. 2, 42; Leuven: Lellven University Press, 1950; 2nd ed., 1986; Eng. trans., part 1, 1(190); Helmut Koester, Synoptische Oberlieferung bei den Apostolischen vatern {TUGAL 65; Berlin: AkadE'miE',195~?;. WolfDietrich Kohler, Die Rezeption des Matthiiusevangeliums in der Zeit var Irrnllcus (WUNT 24: TlIbll1gen: Mohr Siebeck, 1987); D. Jeffrey Bingham, Irenaeus' Usc of Mlltthew's Cospel ill Advl'TSU5 Hllcrrscs (Traditio Exegetica Graeca 7; Louvain: Peeters, 1998); Jean-frallws and (hristians found revelatory value in {~ ~d:4liok"'.l.i~:..;41 ~iw, sat-urated as it is by an uninterrupted t1('o'11o' \.~·j\:"\.~me!!'U ~~'j,r~ that mark the boundaries of a community of ~ ~.:.:y .:rilii'; flof sc;.f-s.nVW1g le~hip. From a hermeneutical ~~.:n,", .•~ "f~ing ~ to the d4oSCussion in the Preface, one ~ (t'f~'ila" cbat ''I.:d:* k) t.he ~ee tbat later uses of Matthew .: ,lilt' @. ~e ~~f; the ':l-m'ktim th..t the proclamation of divine .rt4J:'..-,: t-r~s b.~ or" sa.lvation to the marginalized and the . . .:loiiT :'ftiW. '-Ul .:\.~tittMc?s a threat to the unrepentant powerful, .\.) ?h.>~ ~~ biliflS in interpretive cOfltact with the aims of the M-atthean Jesus.

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