Wim J.C. Weren, «The Macrostructure of Matthew’s Gospel: A New Proposal», Vol. 87 (2006) 171-200
The weakness of the proposals concerning the macrostructure of Matthew’s
Gospel made by Bacon and Kingsbury is that they depart from rigid caesuras,
whilst a typical characteristic of the composition of this Gospel is the relatively
smooth flow of the story. On the basis of the discovery that the various
topographical data are clustered together by means of three refrains we can
distinguish three patterns in the travels undertaken by Jesus. This rather coarse
structure is further refined with the use of Matera’s and Carter’s distinction
between kernels and satellites. Kernels are better labelled as “hinge texts”. The
following pericopes belong to this category: 4,12-17; 11,2-30; 16,13-28; 21,1-17;
26,1-16. Each of them marks a turning point in the plot and has a double function:
a hinge text is not only fleshed out in the subsequent pericopes but also refers to
the preceding block. It is especially these “hinge texts” that underline the
continuity of Matthew’s narrative and should prevent us from focussing too much
on alleged caesuras.
The Macrostructure of Matthew’s Gospel 173
Introduction Genealogy (1,1-17)
The foundations of the kingdom First Narrative First Discourse
(1,18–4,25) (5,1–7,29)
The mission of the kingdom Second Narrative Second Discourse
(8,1–9,38) (10,1-42)
The mystery of the kingdom Third Narrative Third Discourse
(11,1–13,9) (13,10-53)
The family of the kingdom Fourth Narrative Fourth Discourse
(13,54–17,27) (18,1-35)
The destiny of the kingdom Fifth Narrative Fifth Discourse
(19,1–23,39) (24,1–25,46)
Conclusion Passion Narrative
(26,1–28,20)
It is obvious that this proposal enriches Bacon’s ideas with new
elements. To this it ought to be remarked that the introduction is
restricted to the genealogy, and that the third discourse does not begin
until 13,10.
The placing of the formula shows where the discourses end, but
not precisely where they begin (6). Does the Sermon on the Mount
begin in 4,23, in 4,25 or in 5,1? Does the Mission Discourse start in
10,5b, in 9,35 or in 9,36? Does the Community Discourse begin with
the disciples’ question in 18,1, with the dialogue between Jesus and
Peter in 17,24-27 or with the passion prediction in 17,22? Does the
discourse in Matt 23 in fact form a whole with the Eschatological
Discourse in Matt 24–25? These questions already indicate that the
strict distinction between N and D is rather artificial. This impression
is strengthened when we include Matt 1–2 and 26–28 in the debate.
Bacon labels these parts as the prologue and the epilogue, respectively,
and therefore they do not form part of the five books that Matthew
consists of. Especially for Matt 26–28, this is hardly convincing, since
these chapters are indisputably the dramatic climax of Matthew’s story
of Jesus. Given the distinction between N and D, Matt 1–2 and 26–28
can also be categorised under N. Or in other words, the alternation
between N and D is not characteristic of 3,1–25,46 only, but of the
entire book. This opinion is defended by C.H. Lohr. According to him,
Matthew consists of six narrative sections and five discourses (Matt
23–25 is seen as one discourse). He argues for a concentric ordering
with the Parable Discourse as the centre of the entire book (7):
(6) This issue is discussed by T.J. KEEGAN, “Introductory Formulae for
Matthean Discoursesâ€, CBQ 44 (1982) 415-430.
(7) C.H. LOHR, “Oral Techniques in the Gospel of Matthewâ€, CBQ 23 (1961)
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