Category: Balabanski 1997

Eschatology, Didache 16, and Authorial Interest

4/25/2022

4/25/22
Scholarly Reflections

Balabanski, Vicky. "Chapter Six: Didache 16 as a Develoopment in Christian Eschatology." Eschatology in the Making: Mark, Matthew, and the Didache. Cambridge: University Press, 1997, 180-205.

Christian eschatology was not only expressed in the biblical texts. Balabanski considers Didache 16 as an example of eschatological development in early Christianity (Balabanski 1997, 180). After presenting the text of the chapter in Greek and in English, Balabanski observes that the consensus of scholars is that Matthew 24 and Didache 16 likely have a common literary source.

Biblical critics tend to see the relationship in terms of the Didachis drawing on source material but with an awareness of the finished version of one or more Synoptic Gospel. The references to synoptic material tend to be allusions rather than quotations (Balabanski 1997, 186). Balabanski makes substantial use of the work of W.-D. Köhler in this regard.

Balabanski asks whether the overall structure and the logical patterns of Didache 16 might show a clear influence from Matthew 24 (Balabanski 1997, 191). The opening passage of each shows an emphasis on paraenesis. Both texts show an interest in the community as a whole (Balabanski 1997, 192). After this point, however, around Matthew 24:15 and Didache 16:4c, the parallel structure is less clear. However, Balabanski continues to find conceptual and structural elements which suggest a knowledge of Matthew 24 (Balabanski 1997, 194).

Köhler further argues that the Didache frequently draws on traditions which are not found in Synoptic materials (Balabanski 1997, 195). Balabanski questions the use of a common source in this case, as it would lead to the question of why each author selected different elements to use while consulting the same source (Balabanski 1997, 196).

In the end, Balabanski understands the Didache as an attempt to comment on current situations, using text and ideas from the Gospels but not as any attempt to rplace them. Therefore, ideas could be drawn from many sources, and it would not be necessary to provide every logical detail. "Its very selectivity presupposes the continued use of the Gospel, and implies that its function was to serve as an adjunct" (Balabanski 1997, 197, emphasis hers). To explore this idea Balabanski evaluates the idea of Didache 16 on the basis of the interest of different passages. For instance, the passage opens with a command to "watch." This watching is not in order to notice the Lord's coming, but to be careful of one's way of life. Both meanings can be found in the biblical texts (Balabanski 1997, 198). The interpetation here suggests the Didache does not take a primary interest in an unexpected second coming of Christ.

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Matthew 24 and the Hope of the End

4/22/2022

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4/22/22
Scholarly Reflections

Balabanski, Vicky. "Chapter Five: Matthew 24: Eschatological Expectation after the Jewish War." Eschatology in the Making: Mark, Matthew, and the Didache. Cambridge: University Press, 1997, 135-179.

Balabanski observes that Matthew's eschatological material in chapters 24-25 appears to be a significant expansion of the material that many assume to be adapted from Mark (Balabanski 1997, 135). In addition to Matthew 24-25, some scholars consider chapter 23 to be part of the same discourse, though some separate it because of a different stated setting and audience.

Balabanski finds a parallel move in Matthew 13, where Jesus leaves the crowds who don't understand him well, in order to teach his disciples, who grasp the message somewhat better. For this reason, Balabanski takes Matthew 23 to be a part of the topic of chapters 24-25, with a slight shift in hearers but not in the message (Balabanski 1997, 137). The scope of the passage then suggests that a true view of eschatology is tied to ethical teaching and appears in distinction to the vies and practices of the "outsiders" such as the scribes and Pharisees (Balabanski 1997, 138).

Having identified Matthew 23-25 as eschatological in nature, Balabanski notes that by sheer volume Matthew has a greater emphasis on eschatology than do the other Synoptics (Balabanski 1997, 139). She then proceeds to step through features of Matthew's eschatological vision as described by G. Bornkamm. The message of John the Baptist, the Sermon on the Mount, and much of the parabolic and other teaching of Jesus point to a preparation for the end of the world.

The purpose of Matthew's eschatology may be made clear by a brief conclusion of parables found in Matthew 13:51-52. Here, the wise householder brings old and new things out of his storehouse (Balabanski 1997, 143). This could well suggest that wise teachers, those who follow Jesus' view of the kingdom of heaven, bring ideas out wisely and at the appropriate times. Some ideas are not fitting for some occasions and will keep. Some need to b brought out and applied immediately (Balabanski 1997, 144).

The kingdom of heaven, in Matthew, is seen as both present and future in nature. There have been apocalyptic signs which indicate God's kingdom is here. Yet there is still a future hope. Balabanski and others find a possible shift in thought, that at first Christians saw the kingdom primarily as future, but then later considered it to be already realized (Balabanski 1997, 148). In Christian thought as well as some Jewish sthought Balabanski finds the idea of God's kingdom infiltrating aspects of this world, not working a miraculous rescue to those in trouble, but enabling them to deal with their troubles (Balabanski 1997, 151).

Another significant question pertaining to eschatology is that of chronology. Balabanski asks if we can discern a sequence of events in Matthew 24 (Balabanski 1997, 153). Matthew clearly expects false prophets to be present at the time of the end. Balabanski recognizes that there could certainly have been false prophets and miracle workers in the Matthean community's experience (Balabanski 1997, 154). There is also mention of a tie of trouble, a mission to Gentiles, then the end. Because "the end" is mentioed in the middle of Matthew 24, before other signs, Balabanski considers that there may be two separate sequences present, running at the same time. She draws a timeline of sorts, noting that the Matthean community is in the middle of the course of events, and interpreting the coming Jewish War of 66-70 as the end (Balabanski 1997, 156ff). Balabanski ultimately concludes that the two sequences can be harmonized and that material in Matthew's account but not in Mark's came either as an explanation to the Markan account or from some other tradition available to Matthew but not to Mark.

Balabanski's two-tradition cncept is novel. However, she does note that other works, such as Revelation, use multiple ocncurrent chronologies. She also cites 19th century commentator J.P. Lange, who identified three cycles of events progressing concurrently in Matthew 24 (Balabanski 1997, 166-167). Balabanski suggests that the concurrent cycles in Revelation may well serve a literary fun ction of delay and suspense, leading the hearer more clearly to the concept of patient endurance in light of Jesus' eventual promised return (Balabanski 1997, 169).

Balabanski observes that the vivid eschatological hope in Matthew suggests an earlier composition in comparison to Mark. However, rather than suggest an earlier date and a lack of dependence on Mark, she suggests we find a more nuanced understanding of the nature of an eschatological hope (Balabanski 1997, 175). She suggests that while Jewish eschatological writings reflecting on the war of 66-70 view the destruction as punishment for sin, Matthew sees it as God's way of delivering the kingdom tho those who are worthy (Balabanski 1997, 178). This would explain the maintenance of a vivid hope over time.

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Extrabiblical Flight Tradition and Mark 13

4/21/2022

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4/21/22
Scholarly Reflections

Balabanski, Vicky. "Chapter Four: The Judean Flight Oracle (Mark 13:14FF) and the Pella Flight Tradition." Eschatology in the Making: Mark, Matthew, and the Didache. Cambridge: University Press, 1997, 101-134.

Balabanski previously considered whether Mark 13 had adopted a Judaean tradition involving flight in the face of persecution. In this chapter she evaluates such a tradition, "a flight by Jerusalem Christians to Pella prior to the Jewish War" (Balabanski 1997, 101). This tradition is conveyed to us by Eusebius and Epiphanius.

The text of Mark 13:14 does speak of fleeing to the mountains. This can easily lead a reader to the tradition that "an oracle given prior to the Jewish War led Jerusalem Christians to flee the city and settle in the Transjordanian city of Pella and the surrounding region of Perea" (Balabanski 1997, 103). However, it is possible to question the relationship. The chronology in Mark is not precise, nor is the actual location mentioned, while Eusebius gives a very specific statement of time and place (Balabanski 1997, 104).

Upon evaluation of Eusebius' description of the flight oracle (Hist. eccle. 3.7) with Luke's material, Balabanski concludes that Eusebius was speaking of an oracle presented to Jerusalem at the time of the Jewish War, while the synoptic material applied more generally to Judea (Balabanski 1997, 106). Because Eusebius has a tendency to apply biblical accounts to particular events in history, his separation of these two accounts is significant. He apparently didn't invent the Pella tradition. If he had done so, he would have assigned it to the setting of Luke 20 (Balabanski 1997, 107).

Epiphanius refers in three places to a flight to Pella. After providing the three texts in Greek and English, Balabanski discusses the challenging nature of the relationship of the two authors. Epiphanius is clear in the connection among this flight, Pella, and the Ebionite heresy, while Eusebius does not make that connection (Balabanski 1997, 111). Balabanski concludes that both Eusebius and Epiphanius had access to different sources of information from which they gathered their accounts (Balabanski 1997, 112).

Considering the relationship of Mark 13 and Luke 20, Balabanski concludes that Luke adapted the material from Mark, recasting the delivery of the message into a more public setting (Balabanski 1997, 113). She considers it unlikely that Luke would have access to a flight oracle such as we have recorded in Eusebius and Epiphanius. Further, an argument that Mark's material is based on a displacement which was caused by the Jewish war is uncertain. The statements in Mark are not clear enough to make a conclusive link with a specific situation (Balabanski 1997, 114). Balabanski discusses a number of elements in turn, comparing Mark 13 and Eusebius (Balabanski 1997, 115ff).

A significant factor in discussing a flight from Jerusalem is whether, in fact, it would be possible to flee Jerusalem at all (Balabanski 1997, 122). If the phrase translated "the abomination of desolation" refers to something done by Titus the time frame is relatively clear (Balabanski 1997, 122). However, it is not clear what this is, so we are not able to tie the event t o a particular attack on Jerusalem. Josephus, in his Jewish Wars, is of the strong opinion that this event occurred at the time of Titus. Yet this is not a guarantee of a correct interpretation (Balabanski 1997, 126). Balabanski reviews Josephus' argument that revolutionary activities led to a desecration in the Jewish War. The situation would clearly have been difficult for Jewish Christians. Yet it is not certain that this was the one specific situation addressed in Mark 13 (Balabanski 1997, 130).

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Mark 13 and a Living Hope

4/20/2022

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4/20/22
Scholarly Reflections

Balabanski, Vicky. "Chapter Three: Mark 13: Eschtological Expectation and the Jewish War." Eschatology in the Making: Mark, Matthew, and the Didache. Cambridge: University Press, 1997, 55-100.

Balabanski observes there has been no shortage of study and commentary on Mark 13 in recent years (Balabanski 1997, 55). Likewise, a multitude of methods of interpretation has been used. Balabanski reviews some of the approaches to interpretation briefly before concluding that Mark 13 is best considered first as a coherent literary unit, then as a result of gathered traditions and redaction (Balabanski 1997, 57).

From a literary standpoint, Balabanski finds Mark 13 to serve as a climax in Jesus' dealing with the temple. At the start of the chapter he is leaving the temple and describes its destruction, while also urging his disciples to see and understand the situation (Balabanski 1997, 59). The anticipation of the temple's destruction sets the scene for the remainder of the chapter. Balabanski notes that the perpective of Jesus, as shown in chapter 13, is that the destruction of the temple will be God's doing (Balabanski 1997, 60). The world is not going to be centered on God's presence in the temple, but in other places. The "way of the cross" as opposed to the temple will be the means of salvation. It is significnt to Balabanski that Jesus, in this discourse, addresses the disciples who seemed most troubled by his announcement of his coming death (Balabanski 1997, 61). To add to the emphasis, Mark removes the voice of the narrator and presents Jesus' discourse and dialogue in a way not done elsewhere in Mark (Balabanski 1997, 62).

Balabanski continues by commenting on the correspondence of themes in Mark 13 and in other portions of Mark, particularly those of Jesus' passion to come, along with the call of God to remain aware and fruitful as we await the eschaton.

Above all, from a literary standpoint, Balabanski sees Mark 13 as providing a break from the narrative which is driving toward Jesus' passion. In this break the reader is given insight into the eschatological perspective of Jesus, thus enabling him to make sense of the death of Christ and the scattering of his disciples (Balabanski 1997, 69).

As regards form and genre, Balabanski notes that Mark 13 is not strictly speaking an apocalypse. It does have some of the features, but overall it is more akin to a farewell discourse (Balabanski 1997, 71). Balabanski continues with a detailed structural analysis of the chapter (Balabanski 1997, 72ff). This analysis leads her into a survey of the chronology of the events (Balabanski 1997, 75ff). While the passage does have a general chronological flow, Balabanski does not take the specific statements to be predictor of successive events (i.e., wars, earthquakes, famines, persecutions, sacrilege, etc in that order) (Balabanski 1997, 75-76).

Balabanski considers source and redactional issues in Mark 13 to be important, especially as she views the chapter to be important in the overall dating of the Gospel (Balabanski 1997, 77ff). She evaluates the statements in detail as compared to Matthew, Luke, and the postulated Q source. In addition, she considers in particular W. Ong's work on orality, which suggests the material used in the chapter may well have been drawn from knowledge of an oral source (Balabanski 1997, 82ff).

Balabanski next entertains the possibility that Mark 13:14ff may have had a Judaean apocalyptic source. Several key word and ideas are ot parallelled elsewhere in the New Testament (Balabanski 1997, 89). She finds more similarities to passages referencing political upheaval than to eschatological writings. After removing the verses which Balabanski attribues to a Judaean apocalyptic source, the remain verses (7, 8, 17, 19, 20, 24-27) suggest to her a different apocalyptic source which is descriptive, uses repetitive language, and is more strongly chronological than the passage as it now stands (Balabanski 1997, 93).

The overall context of the passage suggests to Balabanski that a flight such as described in Mark 13:14ff has already happened and that the community contains Judaean Christians who have been driven out of Judea (Balabanski 1997, 97-98). Balabanski takes this event to be in a time during or after the first Jewish War (possibly after 70 AD), and further that the Marcan community was likely in Syria, distant frm that war (Balabanski 1997, 98). The departure from a philosophy that the temple is necessary and central to worship also suggests a post-70 date to Balabanski (Balabanski 1997, 99). Balabanski finds in Mark 13 a strong eschatological hope. She also sees that there is a concern that teachers not distract from the way of the cross, but rather focus on day to day Christian living, keeping the hope at some point in the future (Balabanski 1997, 100).

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The Bridegroom's Delay

4/18/2022

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4/18/22
Scholarly Reflections

Balabanski, Vicky. "Chapter Two: Matthew 25:1-13 as a Window on Eschatological Change." Eschatology in the Making: Mark, Matthew, and the Didache. Cambridge: University Press, 1997, 42-54.

Balabanski takes the delayed return of the bridegroom in the parable of the maidens (Matthew 25:1-13) to be a significant motif in our eschatological understanding (Balabanski 1997, 24). She finds numerous interpretive challenges worthy of explanation. These challenges have inspired comment in the past, and Balabanski coniders the nature of the comments to be a significant means of evaluating the interpretive philosophies in play. Some look at the details so as to identify a cultural setting, while others consider the details to be primarily allegorical in nature. A third pattern "sees the parable as having been shaped by the early church, but having as its basis a genuine dominical utterance" (Balabanski 1997, 25). Balabanski evaluates this third pattern on the basis of the work of Puig i Tàrrech (Balabanski 1997, 26).

Puig i Tàrrech constructs a theory that the author has drawn numerous small elements from Q material as represented in the other Synoptic Gospels so as to create this parable which appears only in Matthew (Balabanski 1997, 26). Balabanski finds this schema to be more convincing than the other modes of interpretation, which attempt to treat the parable as a whole (Balabanski 1997, 27).

The episode of delay in the parable may raise valid issues of the delay of a parousia as a concern to the community surrounding Matthew's Gospel (Balabanski 1997, 28). Puig i Tàrrech postulates a small but influential group in the Matthean community which would have been troubled by the fact that Christians die while we await the parousia. This would have led to insertion of the master's delay in this parable (Balabanski 1997, 29). Balabanski suggests that the particular schema proposed is overly complex and that it is easier to consider the material which could be allegorical as a "pre-Matthean interpolation" (Balabanski 1997, 29).

The work of G. Bornkamm addresses verse 5-7a as pre-Matthean (Balabanski 1997, 29). The motifs of sleeping/waking and the setting in the middle of the night can both be seen as redactional but can effectively be considered as unified in their significance. Balabanski considers the word ἐνύσταξαν from verse five to be a non-Matthean feature primarily due to its rarity, being used only twice in the New Testament, once in Matthew and once in 2 Peter (Balabanski 1997, 30-31). The concept of the middle of the night can also be considered as a replacement for the early evening setting which would be more conducive to the use of torches. This suggests to Blabanski that the passage is intended to evoke images of a parousia, normally pictured as a nocturnal event (Balabanski 1997, 32).

The cry in the night which alerts the maidens is a subject of some debate. Balabanski takes it to be a Messianic summons, which action does have biblical parallels (Balabanski 1997, 34). The cry does not appear to be a call to battle or a summons to judgment, but a call to gather, issued to the crowd as a whole (Balabanski 1997, 35).

The motif of the coming of the bridegroom strikes Balabanski as significant especially due to the difference in wording between verses one and six. Verse one uses ὑπάντησιν while verse six uses ἀπάντησιν. Balabanski observes that Matthew's style "prefers repetition and consistency rather than stylistic variation" (Balabanski 1997, 37). For this reason she suggests a different source.

The motif which overshadows the entire parable is the delay of the bridegroom (Balabanski 1997, 38). The verb used for delay is found in various eschatological passages. Within the New Testament, "behind each of these passages is the implicit acknowledgement that the expected χρόνος differs from the actual χρόνος" (Balabanski 1997, 39). The community would therefore recognize the concept of delay and identify it with eschatology.

Balabanski considers whether the hypothetical insertion resolves challenges of the passage, as well as whether the passage without the alleged insertion makes sense (Balabanski 1997, 40). Her conclusion is that the material she views as inserted does resolve some of the challenges. The parable also is a sensible narrative even without the possibly inserted material. For these reasons, she feels free to consider the eschatological ideas an insertion (Balabanski 1997, 41-45 passim). Because the interpolated ideas may not be entirely internally consistent with the experience of any one Christian community, Balabanski takes them to come from multiple interpolators (Balabanski 1997, 46).

Balabanski further identifies Matthew 25:10c-13 as being drawn from Q material and being appended to the material central to the parable (Balabanski 1997, 46).

Verses 5-7 of Matthew 25 suggest an end result to the theological struggles caused by a delayed parousia (Balabanski 1997, 48). The passage, in Balabanski's view, is an attempt to explain the delay of the parousia without minimizing divine sovereignty (Balabanski 1997, 49). The fact of a distinction between groups of maidens suggests a time when some of the first generation of Christians have died but some are still alive (Balabanski 1997, 50). This reality can also be reflected in the parable's use of words for sleep, which could be allegorically aplied either to death or to a spiritual drowsiness (Balabanski 1997, 52). Finally, Balabanski considers the midnight return to indicate that while the parousia is not to be expected immediately, it is still within a concrete time period rathr than being somewhere in the vague and distant future (Balabanski 1997, 53).

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How Does Eschatological Thought Develop?

4/15/2022

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4/15/22
Scholarly Reflections

Balabanski, Vicky. "Chapter One: An Imminent End? Models for understanding eschatological development in the first century." Eschatology in the Making: Mark, Matthew, and the Didache. Cambridge: University Press, 1997, 4-23.

Balabanski observes that the first century eschatological hope was not static in nature, but changed over time. The delay of the parousia certainly caused a theological problem. This disappointment has been taken in modern scholarship as a major factor in theological development (Balabanski 1997, 4). Balabanski notes that modern scholarship has occasionally gone so far as to suggest that Jesus expected the kingdom of God to be an eschatological kingdom which would be relized within a generation. If this was the case, what would Christians do when Jesus was proven to be wrong (Balabanski 1997, 5)?

Much modern scholarship proceeded to frame the development of theology as motivated by eschatological disappointment. At the same time, some scholars observed that the New Testament shows no bitter disappointment concerning the delay in the parousia (Balabanski 1997, 8). Some, such as C.H. Dodd, understood Jesus to be speaking of an eschatology which included a present reality.

Balabanski reviews three recent scholarly works which question the thesis of an eschatological crisis. D.E. Aune considers that a future eschatological hope was never the basis for salvation (Balabanski 1997, 10). Because there was no clearly stated time to expect the parousia, the delay would not create a crisis. It would also not require the eschatological hope to become less vivid (Balabanski 1997, 12). The decline in eschatological expectation, in Aune's mind, could be explained by a gradual replacement of that hope by a confidence in immortality after death (Balabanski 1997, 13).

R.J. Bauckham considers the delay of the parousia to present the same problem for Christianity which it had long presented in Judaism (Balabanski 1997, 124). An essential element was the belief that there were good reasons for the delay, and that at least some suggestions of reasons could be found in the Scriptures. In particular, from an interpretive standpoint, Bauckham notes in the late first century A.D. that commentators saw God's longsuffering as a motive for him to delay pouring out judgment on the earth (Balabanski 1997, 15). In Christian thought, the time of delay provides opportunity for Christians to identify with the sufferings of Jesus (Balabanski 1997, 16). Revelation pictures God's restraint, as in chapter seven four angels are protecting the earth from winds of judgment. Chapter 10 further pictures a delay of judgment so as to allow for witness to God's goodness (Balabanski 1997, 17).

B.J. Malina considers the idea of changes in time erception in different historical and cultural contexts. He takes first century Palestinian people to generally understand events in relation to their present situation, while modern Americans tend to look to the possible future implications (Balabanski 1997, 18-19). Balabanski thinks Malina's use of the data presents an overly simple and uniform picture of cultural thought, in which the first century Christians would take no thought to the past or future. This is an unlikely simplification of complex humans.

Rather than follow the procedures which Balabanski has described, her study will be based on a comparative analysis of Mark 13, Matthew 24, and Didache 16, after a study of Matthew 25:1-3, in order to evaluate eschatological thought as it may have existed prior to final redaction of Matthew (Balabanski 1997, 22).

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Eschatology, Didache 16, and Authorial Interest

Matthew 24 and the Hope of the End

Extrabiblical Flight Tradition and Mark 13

Mark 13 and a Living Hope

The Bridegroom's Delay

How Does Eschatological Thought Develop?

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Eschatology, Didache 16, and Authorial Interest

Matthew 24 and the Hope of the End

Extrabiblical Flight Tradition and Mark 13

Mark 13 and a Living Hope

The Bridegroom's Delay

How Does Eschatological Thought Develop?

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