 |
working
together for the future of faith |
|
|
|
working
together for the future of faith |
|
|
(1)
1Cor 1:19
(2a) 1Q: Luke 10:21 = Matt 11:25-26
(2b) GNaz 9
(1) 1Cor 1:19
1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 1:19 For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” 1:20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 1:21 For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. 1:22 For Jews demand signs and Greeks desire wisdom, 1:23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 1:24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 1:25 For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.
(2a) 1Q: Luke 10:21 = Matt 11:25-26
10:21 At that same hour Jesus rejoiced in the Holy Spirit and said, "I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will.
= Matt 11:25-26
11:25 At that time Jesus said, "I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; 11:26 yes, Father, for such was your gracious will.
(2b) GNaz 9
The Jewish Gospel: I thank thee. (Variant to Matt 11:25 in the "Zion Gospel" edition.) [Sayings Parallels]
John Dominic Crossan
Item: 66
Stratum: I (30-60 CE)
Attestation: Double
Historicity: -Crossan [Historical Jesus, 349] locates this cluster within a complex of traditions that interpret Jesus using sapiential concepts: Jesus is understood as an agent of divine Wisdom. Other related traditions in this complex include: 14. Eye, Ear, Mind [1/4], 32. Hidden Made Manifest [1/3], 45. Father and Son [1/3], 52. Yoke and Burden [1/3], 67. Hidden Since Eternity [1/2], and 92. Knowing the Mystery [1/2].
IQP
The International Q Project reconstructs the original Q saying as follows:
At <that time> he said: I thank you, Father, Lord of heaven and earth, for you hid these things from sages and the learned, and disclosed them to children. Yes, Father, for that is what it has pleased you to do.
Text
Item
Source
JS Mtg
%Red
%Pink
%Gray
%Black
W Avg
Color Matt 11:25-26 Matt 11:25-27 Luke 10:21-22 GNaz 9 The commentary in The Five Gospels (p. 322) notes that the "contrast between the wise and untutored is consonant with the disposition of jesus." However, the possibility that this may have been an axiom reflecting popular wisdom, rather than a saying originating with Jesus, resulted in a Gray vote. When considered as a saying about privileged communication between Father and Son, the saying was voted Black by the Seminar:
The issue of privileged communication, however, is certainly at odds with Jesus' position, even with the preceding saying. Secret teaching passed on only to those in the inner circle would have been inimical to the openness and inclusiveness that was characteristic of Jesus, but it would have been congenial to the leaders of the new movement, whose positions of authority were made secure by the special knowledge they professed to possess.
Samuel T. Lachs
Lachs [Rabbinic Commentary on the New Testament, 195] notes that the Q thanksgiving passage is written in poetic form with balanced Semitic parallelism. The introductory phrase, "at that time," is also a common Semitic expression.
Luedemann [Jesus, 330f] notes that this Q passage has some affinities with Johannine theology (K. Hase coined the phrase, "a thunderbolt from the Johannine heaven"): namely, the mutual knowledge of Father and Son, and the use of "the Son" as a self-designation. He concludes that this material in not authentic, as it reflects post-Easter beliefs.
Meier does not examine this cluster in the first three volumes of A Marginal Jew.