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Matthew: Storyteller, Interpreter, Evangelist
For the past ten years, the well-received first edition of this commentary has offered readers a way to look at scriptural texts that combines historical, narrative, and contemporary interests. Carter explores Matthew by approaching it from the perspective of the "authorial audience"--by identifying with and reading along with the audience imagined by the author. Now an updated second edition is available as part of a new series focusing on each of the gospel writers as storyteller, interpreter, and evangelist.
This edition preserves the essential identity of the original material, while adding new insights from Carter's more recent readings of Matthew's gospel in relation to the Roman Imperial world.
Four of the seventeen chapters have been significantly revised, and most have had minor changes. There are also new endnotes directing readers to Carter's more recent published work on Matthew. Scholars and pastors will use the full bibliography and appendix on redaction and narrative approaches, while lay readers will appreciate the clear and straightforward text.
This edition preserves the essential identity of the original material, while adding new insights from Carter's more recent readings of Matthew's gospel in relation to the Roman Imperial world.
Four of the seventeen chapters have been significantly revised, and most have had minor changes. There are also new endnotes directing readers to Carter's more recent published work on Matthew. Scholars and pastors will use the full bibliography and appendix on redaction and narrative approaches, while lay readers will appreciate the clear and straightforward text.
- GenresChristian
Paperback
First published February 1, 1968
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About the author
Warren Carter
40 books13 followersWarren Carter is Professor of New Testament at Brite Divinity School. He came to Brite in 2007 after teaching for 17 years at Saint Paul School of Theology in Kansas City. His scholarly work has focused on the gospels of Matthew and John, and he has focused on the issue of the ways in which early Christians negotiated the Roman empire. In addition to numerous scholarly articles, he is the author of ten books including Matthew and the Margins (Orbis Books), Matthew and Empire (Trinity Press International/Continuum), The Roman Empire and the New Testament (Abingdon), John and Empire (T&T Clark/Continuum), and What Does Revelation Reveal? (Abingdon). He has also contributed to numerous church resources and publications such as contributing 15 studies on Matthew in The Pastors Bible Study Vol 1 (Abingdon). He is a frequent speaker at scholarly and ecclesial conferences.
Degrees
Ph.D., Princeton Theological Seminary, 1991
Th.M., Melbourne College of Divinity, 1986
B.D., Melbourne College of Divinity, 1985
B.A., Victoria University of Wellington, New Zealand, 1976
Degrees
Ph.D., Princeton Theological Seminary, 1991
Th.M., Melbourne College of Divinity, 1986
B.D., Melbourne College of Divinity, 1985
B.A., Victoria University of Wellington, New Zealand, 1976
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Displaying 1 - 7 of 7 reviews
October 20, 2015
I must admit that the Gospel of Matthew has long been one of the least favourite of the four. If Carter has any success in this concise and breezy bird's eye view of Matthew, it would be his ability to cause me to pause and reconsider.
On the surface my resistance to Matthew could simply be the result of the common refrain of heavy judgementalism (including some troubling words from Jesus Himself), the infamous anti-semitic tone, and apocalyptic tone. What Carter has helped me to see more clearly is that much of this surface assessment/experience is itself the product of a resulting failure to dig deeper underneath the surface and towards the culture and understanding of the "authorial audience". In proper context the issues make more sense, while out of context leads to misunderstandings (and personal resistance to its Gospel message).
Flow wise Carter sets up the book as a gradual step by step process of putting the Gospel in context. Reading it from the eyes of the authorial audience requires the reader to first understand the cross-cultural movement to date, author, audience and political/religious context. We move from concrete details to cultural study, and then ultimately towards personal application. In giving his time to helping us understand the process Carter does us the favour of introducing us to appropriate exposition.
While helpful, one of the limitations to Carter's approach is, at least in a few crucial turns, that we have to be willing to accept what is often conclusions about these details. This is not to say the book requires us to agree with everything he has to say. It is simply to note that at certain junctures this becomes more or less difficult in moving towards the next steps in the process.
The easiest example here is the dating, which obviously has a direct influence on the author and audience, and ultimately the context. Given the amount of space that exists between this first and the final steps of the exegetical process, at points the more we move forward the more complicated the juggling act becomes (between what we feel might be true, what we can accept as true and what we feel makes the most sense).
The best parts of the book are the moments that help paint a picture of the general world and culture in which Matthew wrote. He offers some intriguing theories in this regard, including the Gospel as the product of infighting between a (perhaps) excommunicated or alienated relationship between a small community (of Jesus followers) and a larger religious community. This helps us make sense of some of the harsh words that Matthew adds (assuming that Matthew has borrowed from earlier sources) to Jesus' words and the problematic picture of the religious leaders (and the anti-semitic tones).
Carter places the Gospel after the destruction of the Tempe in 70 C.E., which, as is typical, is motivated (in part) by references to the temple's destruction (although there is more reasoning involved). Despite his convincing evidence (which does make a lot of sense), I still have a tendency to lean towards an earlier dating. A part of the discussion, which Carter unveils, is the source arguments. Carter lays this central idea out in simple terms, with the short of it recognizing the idea that original documents from eyewitnesses found their way in to the forms of Mark, Matthew and Luke (with John deserving a secondary line of discussion). Each of the three synoptics bears the weight of their own biases, intentions and changes due to the context of the authorial audience. For Matthew he changes the focus of Mark (and earlier source(s)) by adding a greater reverence (and less of a vulnerability) to Jesus as God/Man, negative references to the synagogue, the addition of the virgin birth with a particular Old Testament lineage concern, a focus on the kingdom of God and the coming kingdom, and a more faithful and encouraging picture of the disciples as models of Christ like faith. Some of the examples he walks us through of specific narrative or passage changes are fascinating, even as they differ in degree and importance.
What Carter reminds us is that when assuming the lens of the authorial audience we are forced to see past our own limitations and biases, especially when it comes to applying the material itself. At its core, one of the most important functions of Matthews Gospel is to assume the presence and existence of a God who is with us. To force the Gospel in to any other context (modern or ancient) is to misapply its purpose and meaning. Likewise, when it comes to difficult passages of Jesus' own words and the actions of the disciples (in context of their relationship with God) need to be approached head on, regardless of how difficult it is. The promise of this process is a more meaningful encounter and experience with the Gospel itself. And the most wonderful parts of the process are the moments that catch us off guard and surprise us. We don't expect to find such a subtle and yet powerful inclusion of the Gentile world in a book that is focused on the relationship between Jewish leaders and the disciples. Likewise, the authorial audience likely wouldn't have expected such an expansive view of the Gospel's reach as a picture of salvation. It remains shocking to read the genealogy as an intentional shift in our focus from righteous and holy to the sick and broken as the ones that Christ came for. These encounters come come that much more alive through the lens of the authorial audience, even as much as it works to transform our own outlook.
While there are certain challenges that follow the reading of Carter's work here, he brings some important tools and distinctions to mind in a way that easy to follow and easy to understand, something that is readily worthwhile for a study of Matthew's Gospel.
On the surface my resistance to Matthew could simply be the result of the common refrain of heavy judgementalism (including some troubling words from Jesus Himself), the infamous anti-semitic tone, and apocalyptic tone. What Carter has helped me to see more clearly is that much of this surface assessment/experience is itself the product of a resulting failure to dig deeper underneath the surface and towards the culture and understanding of the "authorial audience". In proper context the issues make more sense, while out of context leads to misunderstandings (and personal resistance to its Gospel message).
Flow wise Carter sets up the book as a gradual step by step process of putting the Gospel in context. Reading it from the eyes of the authorial audience requires the reader to first understand the cross-cultural movement to date, author, audience and political/religious context. We move from concrete details to cultural study, and then ultimately towards personal application. In giving his time to helping us understand the process Carter does us the favour of introducing us to appropriate exposition.
While helpful, one of the limitations to Carter's approach is, at least in a few crucial turns, that we have to be willing to accept what is often conclusions about these details. This is not to say the book requires us to agree with everything he has to say. It is simply to note that at certain junctures this becomes more or less difficult in moving towards the next steps in the process.
The easiest example here is the dating, which obviously has a direct influence on the author and audience, and ultimately the context. Given the amount of space that exists between this first and the final steps of the exegetical process, at points the more we move forward the more complicated the juggling act becomes (between what we feel might be true, what we can accept as true and what we feel makes the most sense).
The best parts of the book are the moments that help paint a picture of the general world and culture in which Matthew wrote. He offers some intriguing theories in this regard, including the Gospel as the product of infighting between a (perhaps) excommunicated or alienated relationship between a small community (of Jesus followers) and a larger religious community. This helps us make sense of some of the harsh words that Matthew adds (assuming that Matthew has borrowed from earlier sources) to Jesus' words and the problematic picture of the religious leaders (and the anti-semitic tones).
Carter places the Gospel after the destruction of the Tempe in 70 C.E., which, as is typical, is motivated (in part) by references to the temple's destruction (although there is more reasoning involved). Despite his convincing evidence (which does make a lot of sense), I still have a tendency to lean towards an earlier dating. A part of the discussion, which Carter unveils, is the source arguments. Carter lays this central idea out in simple terms, with the short of it recognizing the idea that original documents from eyewitnesses found their way in to the forms of Mark, Matthew and Luke (with John deserving a secondary line of discussion). Each of the three synoptics bears the weight of their own biases, intentions and changes due to the context of the authorial audience. For Matthew he changes the focus of Mark (and earlier source(s)) by adding a greater reverence (and less of a vulnerability) to Jesus as God/Man, negative references to the synagogue, the addition of the virgin birth with a particular Old Testament lineage concern, a focus on the kingdom of God and the coming kingdom, and a more faithful and encouraging picture of the disciples as models of Christ like faith. Some of the examples he walks us through of specific narrative or passage changes are fascinating, even as they differ in degree and importance.
What Carter reminds us is that when assuming the lens of the authorial audience we are forced to see past our own limitations and biases, especially when it comes to applying the material itself. At its core, one of the most important functions of Matthews Gospel is to assume the presence and existence of a God who is with us. To force the Gospel in to any other context (modern or ancient) is to misapply its purpose and meaning. Likewise, when it comes to difficult passages of Jesus' own words and the actions of the disciples (in context of their relationship with God) need to be approached head on, regardless of how difficult it is. The promise of this process is a more meaningful encounter and experience with the Gospel itself. And the most wonderful parts of the process are the moments that catch us off guard and surprise us. We don't expect to find such a subtle and yet powerful inclusion of the Gentile world in a book that is focused on the relationship between Jewish leaders and the disciples. Likewise, the authorial audience likely wouldn't have expected such an expansive view of the Gospel's reach as a picture of salvation. It remains shocking to read the genealogy as an intentional shift in our focus from righteous and holy to the sick and broken as the ones that Christ came for. These encounters come come that much more alive through the lens of the authorial audience, even as much as it works to transform our own outlook.
While there are certain challenges that follow the reading of Carter's work here, he brings some important tools and distinctions to mind in a way that easy to follow and easy to understand, something that is readily worthwhile for a study of Matthew's Gospel.
June 4, 2020
This is a good introduction to reading strategies for Matthew in particular but the gospels in general.
February 9, 2010
This was not a breezy read but a deeply illuminating one. It combines the benefits of recent critical approaches to the understanding of Matthew. One of my formerly least favourite gospels- if one is allowed to have a least preferred gospel. Matthew has always been a bit of conundrum since it "appears" to revert to rigid moralism and it uses inflammatory (border-line anti-semetic) language toward the enemies of Jesus and his community. Reading Warren Carter's book has mellowed and hopefully corrected my views.
First off - using Reader-Response literary theory, Carter has introduced me to the community of the author, his "intended audience". The audience he assumes can read, understand and apply his message. These are disciples of Jesus between 80 and 90 CE who encountered tremendous tension with their Jewish brother and sisters. Likely they have been recently excommunicated, or forced to recite a curse against the Nazarenes while in synagogue. We are overhearing an in-house fight with scrappy relatives rather than a disagreement between people who do not share much in common. It is because they do share so much in common that they express their disagreements so vociferously. Carter reminds us that we don't hear the other side of the argument from the Post-Jerusalem Jews. These readers likely lived in Antioch, Syrian and due to their desire to follow Jesus of Nazareth willingly embraced Matthew's gospel as a manual for life.
Secondly, Carter helps to set Matthew in its place as a version of Early Christianity utilizing all of Mark but reorganizing the sequence and adding material that reveals a different theology from other early traditions, a theology that is urban, like Syria, and while most profoundly Jewish is inclusive of Gentiles and very positive to them. He is providing them with a Christian form or moral ethics not a rigid legalism.
Last, Carter allows for the modern reader to respond and interpret, after first understanding Matthew's intended audience. We "flesh and blood" actual readers have to make decisions about Matthew's approaches how to apply them to our own context, or not. In particular, Matthew's very apocalyptic eschatology , that is oriented to a literal return of Christ in judgment, is something I have to reconsider deeply. The jury is out on that one for me but I do wonder about whether it is a culturally specific ideology/cosmology. I have enjoyed the read even though it was a difficult one, a tad dry in sections but excellent when discussing approaches to the Gospel.
First off - using Reader-Response literary theory, Carter has introduced me to the community of the author, his "intended audience". The audience he assumes can read, understand and apply his message. These are disciples of Jesus between 80 and 90 CE who encountered tremendous tension with their Jewish brother and sisters. Likely they have been recently excommunicated, or forced to recite a curse against the Nazarenes while in synagogue. We are overhearing an in-house fight with scrappy relatives rather than a disagreement between people who do not share much in common. It is because they do share so much in common that they express their disagreements so vociferously. Carter reminds us that we don't hear the other side of the argument from the Post-Jerusalem Jews. These readers likely lived in Antioch, Syrian and due to their desire to follow Jesus of Nazareth willingly embraced Matthew's gospel as a manual for life.
Secondly, Carter helps to set Matthew in its place as a version of Early Christianity utilizing all of Mark but reorganizing the sequence and adding material that reveals a different theology from other early traditions, a theology that is urban, like Syria, and while most profoundly Jewish is inclusive of Gentiles and very positive to them. He is providing them with a Christian form or moral ethics not a rigid legalism.
Last, Carter allows for the modern reader to respond and interpret, after first understanding Matthew's intended audience. We "flesh and blood" actual readers have to make decisions about Matthew's approaches how to apply them to our own context, or not. In particular, Matthew's very apocalyptic eschatology , that is oriented to a literal return of Christ in judgment, is something I have to reconsider deeply. The jury is out on that one for me but I do wonder about whether it is a culturally specific ideology/cosmology. I have enjoyed the read even though it was a difficult one, a tad dry in sections but excellent when discussing approaches to the Gospel.
May 16, 2012
Carter presents this as an inexpensive, accessible introduction to the gospel of Matthew for students and pastors.
Description: Throughout, Carter uses his well-developed methodology (based on reader response theory) to paint a vivid picture of Matthew and his context. Matthew, writing in Antioch, pens his gospel in the midst of a community that has been marginalized from the synagogue. By following the internal clues within the gospel (book), Carter exhorts his readers to adopt a similar concern for the poor and the marginalized as Matthew and his biographical hero Jesus espouse.
Assessment: Carter's writing is banal for the most part, but he does convey his desire to see Kingdom-justice come on earth as it is in heaven. His supposition that Matthew is writing in Antioch to a marginalized community seems specious to me despite his evidence, especially in light of Richard Bauckham's more recent work on the "universality" of the gospel, i.e., they are not written to a specific community, but to the network of Christians at large. Still, Carter gives us a balanced, intelligent survey of Matthew, and any reader of his book will be rewarded with greater insight into Matthew and the beautiful theological world of the New Testament.
Description: Throughout, Carter uses his well-developed methodology (based on reader response theory) to paint a vivid picture of Matthew and his context. Matthew, writing in Antioch, pens his gospel in the midst of a community that has been marginalized from the synagogue. By following the internal clues within the gospel (book), Carter exhorts his readers to adopt a similar concern for the poor and the marginalized as Matthew and his biographical hero Jesus espouse.
Assessment: Carter's writing is banal for the most part, but he does convey his desire to see Kingdom-justice come on earth as it is in heaven. His supposition that Matthew is writing in Antioch to a marginalized community seems specious to me despite his evidence, especially in light of Richard Bauckham's more recent work on the "universality" of the gospel, i.e., they are not written to a specific community, but to the network of Christians at large. Still, Carter gives us a balanced, intelligent survey of Matthew, and any reader of his book will be rewarded with greater insight into Matthew and the beautiful theological world of the New Testament.
October 11, 2015
Carter summary of insights and collected data about the authorial intent, plot, setting and characters of the Gospel of Matthew. While accessible, this is a technical book with lots of lists. I most appreciated the understanding of the audience and the narrative blocks.
March 25, 2011
Interesting read. About half of the book is footnotes, so that's kind of a slog. But illuminating and interesting.
Read
March 19, 2015A good but dry macro view of Matthew's gospel. Carter dates the book later than I might (though I'm not a scholar), which colors some of his interpretation, but not significantly.
Displaying 1 - 7 of 7 reviews