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98Re: [ematthew] Peter in Matthew

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  • Jack Kilmon
    Feb 27, 2003
      ----- Original Message -----
      From: "Mark Goodacre" <M.S.Goodacre@...>
      To: <ematthew@yahoogroups.com>
      Sent: Tuesday, February 25, 2003 6:56 PM
      Subject: [ematthew] Peter in Matthew

      > This is an email I sent to Synoptic-L and Larry Swain suggested that
      > it might also be worth sharing it here. I would be very grateful if
      > anyone has any thoughts about this. In particular, I'm interested to
      > know if this has been discussed specifically by anyone before.
      > Thanks, Mark.
      > A thought occurred to me in some off-line correspondence with Eric
      > Eve, something that is informed by earlier disussions I've had with
      > Stephen Carlson -- but developing those conversations a little. Mary Ann
      > Tolbert famously talks about the rocky ground (PETRWDES) in Mark's Parable
      > of the Sower as predicting and illuminating Peter's behaviour in Mark's
      > Gospel. Now, the material in Mark's Parable of the Sower here occurs
      > almost verbatim also in Matthew:
      > "The one on whom seed was sown on the rocky places, this is the one
      > who hears the word and immediately receives it with joy; yet he has
      > no firm root in himself, but is only temporary, and when affliction
      > or persecution arises because of the word, immediately he falls away"
      > (Matt. 13.20-21; very close to Mark 4.16-17).
      > It occurs to me that this description fits very closely with
      > Matthew's depiction of Peter. In the Walking on the Water (Matt.
      > 14.22-33), Peter's immediate enthusiasm is clear -- he ventures forth on
      > the water, is temporarily successful, but then literarally falls away
      > (Matt. 14.30-31). Likewise in Matt. 16, he initially enthusiastically
      > confesses Jesus as Messiah, is commended for it, but subsequently stumbles
      > when talk of persecution arises, he is rebuked by Jesus as a SKANDALON
      > (Matt. 16.21-23). And of course in the Passion, as in Mark, he initially
      > hears the word with joy (Matt. 26.33-35) but subsequently indeed falls
      > away by denying Jesus (Matt. 26.69-75).
      > If anything, the pattern in Matthew of Peter fulfilling the behaviour of
      > the "rocky ground" in the Sower is even stronger than in Mark, not least
      > with redactional additions at key moments to illustrate the "receiving
      > with joy" element, as well as underlining Mark's SKANDALON / SKANDALIZOMAI
      > theme. I suspect that this is a good example of Matthew picking up on one
      > of Mark's literary themes and underlining it, developing it, nuancing it
      > -- as with his treatment of the John the Bapstist / Elijah theme (as I
      > argued at last year's SBL). Am I barking up the wrong tree here? Has
      > anyone commented on this before?

      Only an observation or two. As you might remember, I have speculated that
      the Gospel of Thomas may preserve elements, and had its origins in, a list
      of "Jesus saids.." that may have been among the notes of Mark. Many of
      those "Jesus saids" found in GoT are found in Mark and, IMO, preserve a
      more "primitive" form with an Aramaic substratum. This connects, IMO, the
      parable to the genuine verba Iesu but with a redaction veneer in canonical
      Mark (which I view as not the original), Matthew and Luke. I think the
      Thomas version:

      Logion ^N_.KOOVE AV.^E EJN_.T.PETRA "Some others, they fell ONTO THE ROCK"

      and the LUKAN version (8:6) KAI ETERON EPESEN EPI THN PETRAN "And some fell
      ONTO A ROCK"

      Are more original and Luke's use of THN PETRAN is not a redaction of the
      Markan PETRWDES but actually a more original form than Canonical Mark. I
      think the canonical Mark redactor left his "signature" (EUQEWS) in BOTH of
      his redacted versions (4:5; 4:16) and Matthew picked it up (13:5).

      The Aramaic competent Luke may have had a source that was the Aramaic
      precursor of Greek and Coptic Thomas. The PETRA use of Thomas and Luke
      suggests, to me, an Aramaic original that used k)f) "kefa" rather than
      $ow(A) "Shoa" which refers more to a rocky soil or ground as seen in Syr(c)
      and Syr(s). Considering my own retroversion, I am inclined to be intrigued
      by this thesis of correlation with KEFA (Peter). In Codex Bezae for Mk
      4:16, the Greek agrees with "rocky/stony ground" while the Latin agrees with
      what I believe is the original "on a rock."

      Just my thoughts.

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