Dan Claire - Academia.edu (original) (raw)
Papers by Dan Claire
The relationship between the exodus tradition and the Gospel of Matthew has long been of interest... more The relationship between the exodus tradition and the Gospel of Matthew has long been of interest in biblical studies. In particular, apparent parallels between Moses and Jesus have raised important questions. Are these parallels the work of Matthew, or were they already present in his sources? If they are Matthean, were they intentional? If so, then why did he forge this connection with the exodus tradition? In this paper, we begin by thinking through Matthew’s sources and structure, and then we survey the story of Matt 1-2. Throughout, we give special attention to Matthew’s purposes with regard to the exodus tradition, in hopes of discerning whether he intended that his readers would see a connection between the two stories.
The quotation in Eph 4:8 is one of the most perplexing exegetical challenges in the entire epistl... more The quotation in Eph 4:8 is one of the most perplexing exegetical challenges in the entire epistle. It occurs with significant changes, such that its meaning is in effect opposite that of the source text in Ps 68:18. In addition, the author’s elaboration on the text in 4:9-10 appears tangential to the broader subject matter of unity and diversity in the body. Many solutions have been proposed, yet commentators often end their treatments of this passage unsatisfied with the various interpretive options. For these reasons, this passage warrants careful reexamination, and all the more so because of its importance to the structure and message of the epistle as a whole. Recent scholarship has identified correlations between Ephesians and ancient Near Eastern divine warrior texts. These observations are particularly noteworthy in view of the longstanding recognition of Ps 68 as a divine warrior victory hymn. The divine warrior motif presents a new interpretive lens through which to view the crux of Eph 4:8 and understand the role of this modified OT quotation within the epistle. Unlike Rom 12 and 1 Cor 12, the gifts given in Eph 4 are people. In Ephesians, these people are the captives of the divine warrior; they are his plunder from the lower parts of the earth. When the divine warrior ascends in triumph, he becomes the church’s benefactor in distributing his plunder. Paul, the Apostle to the Gentiles, serves as a chief example of those whom Christ has given for the sake of the church. The reference to Ps 68 thus functions as an external authority to substantiate the author’s explanation for Christ’s sovereignty over diversity within the church.
All four canonical Gospels recount Jesus entering Jerusalem on a donkey in the days preceding his... more All four canonical Gospels recount Jesus entering Jerusalem on a donkey in the days preceding his passion. In every case, a crowd is there acclaiming him with words from Ps 118. But there are few other similarities when comparing the Johannine version to the synoptic accounts. John's account is brief (12:12-16), and lacks the preparatory work of the disciples dispatched to find the donkey. It is not followed by the cleansing of the temple (2:13-22). There are no people marching in alongside Jesus, laying down garments and branches before him. Rather, the crowd comes out to meet him from Jerusalem waving palm fronds (12:12-13). Jesus then responds to the crowd by finding a donkey and sitting upon it (12:14). Unique elements such as these cannot be understood by reading John's account with "synoptic lenses." A fresh reading within the larger context of the gospel is necessary for appreciating why John has chosen to tell the story in this way, and what he intends for his readers to understand through it (20:30-31).
Who is Jesus? This is the central question in the Gospel of Mark. At various points in the narrat... more Who is Jesus? This is the central question in the Gospel of Mark. At various points in the narrative, Jesus is identified as the Son of God, the Son of Man, and the Messiah. Yet the disciples-and Mark's readers-have much to learn about Jesus' identity and vocation. In the climax of Mark's story, Jesus stands trial before the religious authorities, and the high priest confronts him with the same question. At long last, Jesus gives his own answer, drawing together these three titles. His immediate fate will be determined by the authorities, but the trial will not conclude until the reader also makes a decision regarding Jesus' identity.
The relationship between the exodus tradition and the Gospel of Matthew has long been of interest... more The relationship between the exodus tradition and the Gospel of Matthew has long been of interest in biblical studies. In particular, apparent parallels between Moses and Jesus have raised important questions. Are these parallels the work of Matthew, or were they already present in his sources? If they are Matthean, were they intentional? If so, then why did he forge this connection with the exodus tradition? In this paper, we begin by thinking through Matthew’s sources and structure, and then we survey the story of Matt 1-2. Throughout, we give special attention to Matthew’s purposes with regard to the exodus tradition, in hopes of discerning whether he intended that his readers would see a connection between the two stories.
The quotation in Eph 4:8 is one of the most perplexing exegetical challenges in the entire epistl... more The quotation in Eph 4:8 is one of the most perplexing exegetical challenges in the entire epistle. It occurs with significant changes, such that its meaning is in effect opposite that of the source text in Ps 68:18. In addition, the author’s elaboration on the text in 4:9-10 appears tangential to the broader subject matter of unity and diversity in the body. Many solutions have been proposed, yet commentators often end their treatments of this passage unsatisfied with the various interpretive options. For these reasons, this passage warrants careful reexamination, and all the more so because of its importance to the structure and message of the epistle as a whole. Recent scholarship has identified correlations between Ephesians and ancient Near Eastern divine warrior texts. These observations are particularly noteworthy in view of the longstanding recognition of Ps 68 as a divine warrior victory hymn. The divine warrior motif presents a new interpretive lens through which to view the crux of Eph 4:8 and understand the role of this modified OT quotation within the epistle. Unlike Rom 12 and 1 Cor 12, the gifts given in Eph 4 are people. In Ephesians, these people are the captives of the divine warrior; they are his plunder from the lower parts of the earth. When the divine warrior ascends in triumph, he becomes the church’s benefactor in distributing his plunder. Paul, the Apostle to the Gentiles, serves as a chief example of those whom Christ has given for the sake of the church. The reference to Ps 68 thus functions as an external authority to substantiate the author’s explanation for Christ’s sovereignty over diversity within the church.
All four canonical Gospels recount Jesus entering Jerusalem on a donkey in the days preceding his... more All four canonical Gospels recount Jesus entering Jerusalem on a donkey in the days preceding his passion. In every case, a crowd is there acclaiming him with words from Ps 118. But there are few other similarities when comparing the Johannine version to the synoptic accounts. John's account is brief (12:12-16), and lacks the preparatory work of the disciples dispatched to find the donkey. It is not followed by the cleansing of the temple (2:13-22). There are no people marching in alongside Jesus, laying down garments and branches before him. Rather, the crowd comes out to meet him from Jerusalem waving palm fronds (12:12-13). Jesus then responds to the crowd by finding a donkey and sitting upon it (12:14). Unique elements such as these cannot be understood by reading John's account with "synoptic lenses." A fresh reading within the larger context of the gospel is necessary for appreciating why John has chosen to tell the story in this way, and what he intends for his readers to understand through it (20:30-31).
Who is Jesus? This is the central question in the Gospel of Mark. At various points in the narrat... more Who is Jesus? This is the central question in the Gospel of Mark. At various points in the narrative, Jesus is identified as the Son of God, the Son of Man, and the Messiah. Yet the disciples-and Mark's readers-have much to learn about Jesus' identity and vocation. In the climax of Mark's story, Jesus stands trial before the religious authorities, and the high priest confronts him with the same question. At long last, Jesus gives his own answer, drawing together these three titles. His immediate fate will be determined by the authorities, but the trial will not conclude until the reader also makes a decision regarding Jesus' identity.