The Passion according to David: Matthew's Arrest Narrative, the Absalom Revolt, and Militant Messianism
Among the canonical Gospels, it has long been noted that Matthew is the most thoroughly Davidic. For example, Matthew increases Mark's references to the son of David from four to ten. From Matthew's first verse ("Jesus the Messiah, the son of David") to the question about David&#...
| Published in: | The catholic biblical quarterly |
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| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Catholic Biblical Association of America
[2018]
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| In: |
The catholic biblical quarterly
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| Standardized Subjects / Keyword chains: | B
Bible. Matthäusevangelium 26,36-56
/ Bible. Samuel 2. 15-20
/ Intertextuality
/ Jesus Christus
/ Messiah
/ David, Israel, König
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| IxTheo Classification: | HB Old Testament HC New Testament HD Early Judaism NBF Christology |
| Further subjects: | B
DAVID, King of Israel, ca. 1040-970 B.C
B Passion Narrative B Narratives B Intertextuality B Matthew 26: 36-56 B DOCTRINAL theology B Oral History B David traditions B Typology B Jesus Christ B Jewish Messianism |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| Summary: | Among the canonical Gospels, it has long been noted that Matthew is the most thoroughly Davidic. For example, Matthew increases Mark's references to the son of David from four to ten. From Matthew's first verse ("Jesus the Messiah, the son of David") to the question about David's son (Matt 22:41-46), scholars have rightly perceived the myriad ways in which David traditions inform Matthew's portrayal of Jesus. Yet, despite the considerable body of scholarship on David in the pre-passion portion of Matthew, insufficient attention has been given to Jesus's Davidic portrayal in the passion narrative. In this article, I address this lacuna by focusing on Gethsemane and Jesus's arrest in Matt 26:36-56, concentrating on parallels between this passage and David's actions during Absalom's revolt. I then compare Matthew's depiction of Jesus as the Davidic messiah with other traditions prevalent in Second Temple Judaism in which the Davidic messiah is predominantly, though not always, militant. I conclude by noting Matthew's unusual typological play: though extant Second Temple texts never utilize the irenic David of the Absalom revolt for their depiction of the messiah, this is precisely the text to which Matthew appeals when depicting his crucified Davidic messiah. |
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| ISSN: | 2163-2529 |
| Contains: | Enthalten in: The catholic biblical quarterly
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| Persistent identifiers: | DOI: 10.1353/cbq.2018.0050 |